Of
the
Eternity
of
God's
Election
,
the
certainty
of
Saints
perseverance
;
together
with
the
peculiarity
of
Christ's
Redemption
;
in
answer
to
Henry
Haggar
,
&c.
HE
begins
his
book
with
some
Scriptures
which
he
seems
to
close
with
,
and
yet
makes
it
his
business
to
deny
them
,
while
he
seems
to
give
a
right
interpretation
of
them
,
by
comparing
them
with
other
Scriptures
.
The
first
Scripture
that
he
mentioneth
,
is
that
in
Ephes
.
1.4
.
He
hath
chosen
us
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
and
without
blame
before
him
in
love
,
&c.
And
truely
,
I
cannot
but
wonder
that
he
should
make
such
an
entrance
into
his
Book
,
seeing
his
design
is
to
overthrow
the
Doctrine
of
Election
,
as
it
is
laid
down
by
the
Apostle
in
that
Scripture
.
But
I
confess
,
it
is
a
matter
of
policy
;
for
sure
he
could
not
think
any
other
,
but
that
this
Scripture
would
follow
him
close
at
the
heels
;
and
therefore
it
seems
to
be
the
wisest
course
,
to
endeavour
at
least
,
to
make
peace
with
that
,
before
he
goes
any
further
.
But
I
confess
it
is
strange
to
me
,
that
he
should
have
any
hope
of
making
this
Scripture
a
Friend
to
his
Opinion
;
for
this
Scripture
is
so
irreconcilably
bent
against
his
Opinion
,
that
it
seems
to
be
absolute
labour
in
vain
to
endeavour
to
finde
out
an
umpire
between
them
.
For
first
,
the
Apostle
speaks
of
an
election
or
choice
before
the
Foundation
of
the
world
:
now
if
God
saith
by
the
Apostle
,
That
we
are
chosen
before
the
foundation
of
the
world
;
who
dare
say
,
We
are
not
chosen
till
we
believe
and
obey
the
Gospel
?
Let
God
be
true
,
and
every
man
a
lyer
.
Truely
,
for
my
own
part
,
I
do
not
know
,
but
that
a
man
may
as
well
deny
that
Christ
was
Mediator
,
as
deny
that
Saints
are
chosen
in
Christ
before
the
foundation
of
the
world
;
for
the
Scripture
doth
not
anywhere
speak
more
plainly
to
that
,
then
it
doth
in
this
place
to
this
.
But
again
,
there
is
another
thing
remarkable
in
this
Scripture
,
and
that
is
this
:
the
Apostle
tells
us
,
that
the
end
of
this
Election
is
,
That
we
should
be
holy
and
unblamable
before
him
in
love
.
Now
from
hence
I
thus
argue
:
If
our
holiness
and
unblamableness
in
love
be
the
end
of
our
Election
,
(
as
it
doth
appear
by
the
Scripture
that
it
is
)
then
our
Election
cannot
be
the
consequent
of
our
holiness
,
as
Henry
Haggar
doth
seem
to
prove
.
But
before
we
come
to
consider
how
to
denies
the
Truth
contained
in
this
Scripture
,
let
us
a
little
take
notice
of
his
concession
:
when
he
hath
mentioned
this
and
some
other
Scriptures
,
which
shall
in
their
season
be
considered
,
he
saith
thus
:
From
all
which
places
we
must
needs
conclude
,
that
God
hath
chosen
some
to
life
and
glory
,
even
before
or
from
the
foundation
of
the
world
,
because
the
Scripture
saith
it
;
and
(
as
Christ
saith
in
another
case
)
the
Scripture
cannot
be
broken
.
This
is
,
I
must
confess
,
a
very
fair
concession
,
so
fair
,
that
I
know
not
what
more
need
be
desired
;
and
it
were
well
if
he
would
stay
here
:
but
he
goeth
on
,
and
tells
us
,
That
it
is
the
wisdom
of
Christians
,
To
labour
to
have
judgments
informed
according
to
the
Scripture
.
And
truly
,
for
my
own
part
I
can
very
well
close
with
him
here
too
:
and
I
judge
that
the
ready
way
to
have
our
judgements
in
any
one
particular
informed
according
to
the
Scriptures
,
is
,
to
consider
and
weigh
the
plain
expressions
of
Scripture
,
and
to
compare
those
Scriptures
together
that
speak
of
the
same
thing
.
So
that
if
he
had
considered
what
this
Scripture
speaks
,
and
compared
it
with
those
other
Scriptures
which
he
mentioneth
together
with
it
,
he
might
by
that
means
have
had
his
judgement
better
informed
according
to
the
Scriptures
.
But
he
thinks
rather
to
help
himself
out
by
other
Scriptures
,
and
therefore
he
mentioneth
Rom.
4.17
.
As
it
is
written
,
I
have
made
thee
a
father
of
many
Nations
before
whom
he
believed
,
even
God
who
quickneth
the
dead
,
and
calleth
those
things
that
are
not
,
as
though
they
were
.
This
the
Apostle
quotes
out
of
Gen.
17.5
.
Now
Henry
Haggar
asks
the
question
:
Seeing
Abraham
had
no
childe
then
,
but
Ishmael
,
how
could
God
say
,
I
have
made
thee
a
father
of
many
Nations
?
Now
he
taketh
the
answer
to
his
question
from
the
very
expression
of
the
Apostle
,
namely
,
That
it
was
so
before
God
,
who
calleth
things
that
are
not
as
though
they
were
.
Now
let
us
a
little
consider
,
what
may
the
meaning
of
that
expression
be
,
(
namely
,
before
God
)
and
I
take
it
that
it
was
the
Apostle's
meaning
,
that
Abraham
at
that
time
when
God
spake
to
him
in
Gen.
17.5
.
was
according
to
God's
account
a
Father
of
many
Nations
;
and
it
could
be
no
more
prevented
,
(
God
having
from
Eternity
purposed
it
)
then
if
he
had
been
actually
at
that
present
a
Father
of
all
those
Nations
that
came
of
him
.
And
therefore
it
is
that
he
gives
him
a
Name
at
present
,
signifying
what
he
shall
be
,
Thou
shalt
no
more
be
called
Abram
,
but
Abraham
;
for
a
father
of
many
Nations
have
I
made
thee
.
As
if
God
should
say
,
It
hath
been
my
purpose
from
all
Eternity
that
thou
shouldst
be
a
Father
of
many
Nations
;
I
now
declare
my
purpose
to
thee
;
and
therefore
that
thy
faith
may
not
fail
,
I
will
have
thee
from
this
time
forward
,
called
by
a
Name
that
shall
put
thee
in
minde
of
what
I
will
do
for
thee
;
thy
Name
shall
be
no
more
called
Abram
,
but
Abraham
shall
be
thy
Name
.
Another
Scripture
which
he
thinks
will
help
him
,
is
that
in
Rev.
13.8
.
where
Christ
is
said
to
be
a
Lamb
slain
from
the
foundation
of
the
world
;
Yet
(
saith
he
)
he
was
not
slain
many
thousand
yeers
after
.
Now
I
conceive
this
Scripture
is
so
far
from
affording
him
any
help
,
that
it
gives
him
a
deadly
wound
;
for
his
design
is
to
deny
the
Eternal
counsel
and
purpose
of
God
in
reference
to
persons
and
things
;
and
this
Scripture
doth
very
fully
hold
forth
such
an
eternal
purpose
.
True
it
is
,
Christ
was
not
actually
slain
from
the
foundation
of
the
world
:
but
as
Abraham
was
the
Father
of
many
Nations
before
God
,
even
when
he
was
not
actually
a
Father
,
because
God
had
decreed
that
he
should
be
so
;
even
so
Christ
is
said
to
be
the
Lamb
slain
from
the
foundation
of
the
world
when
before
God
,
as
man
,
he
had
not
a
being
.
Now
that
the
death
of
Christ
was
by
the
decree
and
pu●pose
of
God
,
appears
by
those
two
plain
Scriptures
in
the
Acts
of
the
Apostles
,
Acts
2.23
.
Him
,
being
delivered
by
the
determinate
counsel
and
foreknowledge
of
God
,
ye
have
taken
,
and
by
wicked
hands
have
crucifi'd
and
slain
.
The
other
is
Acts
4.27
,
28.
For
of
a
truth
,
against
thy
holy
child
Jesus
whom
thou
hast
anointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
,
were
gathered
together
,
for
to
do
whatsoever
thy
hand
and
thy
counsel
determined
before
to
be
done
.
But
beside
,
Christ
being
a
Lamb
slain
from
the
foundation
of
the
world
,
and
before
the
foundation
of
the
world
in
the
decree
of
God
;
Christ
may
be
said
to
be
slain
from
the
foundation
of
the
world
in
that
promise
of
salvation
by
the
death
of
Christ
,
which
was
given
presently
upon
the
fall
of
our
first
Parents
,
which
was
but
a
little
after
the
laying
the
foundation
of
the
world
.
And
then
again
,
Christ
may
be
said
to
be
slain
in
the
Type
;
for
the
first
Sacrifice
that
was
slain
,
was
a
Type
of
that
Sacrifice
,
namely
,
the
Lamb
of
God
,
that
was
in
God's
time
according
to
the
purpose
of
God
to
be
slain
;
so
that
Christ
was
slain
before
God
in
his
Decree
,
and
Christ
was
slain
in
the
Promise
,
and
Christ
was
slain
in
the
Type
;
though
not
actually
slain
till
afterward
.
But
when
Henry
Haggar
hath
mentioned
that
of
Abraham
,
and
this
of
Christ
;
let
us
a
little
consider
what
it
is
that
he
would
infer
:
By
all
which
(
saith
he
)
it
is
clear
,
That
as
Christ
was
called
a
Lamb
slain
from
the
foundation
of
the
world
,
and
yet
not
slain
nor
touched
till
the
day
of
his
death
;
so
also
God
calleth
men
Elect
from
the
foundation
of
the
world
,
yet
they
are
not
Elect
nor
chosen
until
the
very
day
of
their
conversion
,
and
turning
from
sin
to
God
.
Now
let
us
consider
who
is
most
to
be
credited
,
he
who
saith
,
That
men
are
not
chosen
till
the
day
of
their
conversion
;
or
God
,
who
saith
by
the
Apostle
,
That
Saints
are
chosen
in
Christ
before
the
foundation
of
the
world
,
as
is
plain
by
that
Ephes
.
1.4
.
and
besides
that
,
in
ver
.
5
,
he
speaks
more
plainly
;
Having
predestinated
us
to
the
adoption
of
children
by
Jesus
Christ
to
himself
,
according
to
the
good
pleasure
of
his
will
.
From
whence
I
argue
thus
:
If
the
adoption
of
children
,
on
sonship
,
by
Jesus
Christ
,
be
that
we
are
predestinated
to
,
Then
we
are
predestinated
before
we
obtain
the
adoption
of
children
,
and
so
,
by
consequence
,
before
we
are
converted
and
turned
from
sin
to
God
.
But
,
that
we
may
leave
this
Scripture
in
the
Ephesians
for
the
present
,
let
us
briefly
gather
up
the
sum
of
it
,
and
so
proceed
in
our
work
.
God
knowing
from
eternity
what
he
himself
would
do
,
and
what
he
would
suffer
to
be
,
did
look
upon
man
as
made
,
and
fallen
;
and
did
make
choice
of
Christ
to
be
the
Redeemer
of
those
whom
he
did
intend
to
save
:
&
therefore
Christ
is
called
Gods
elect
,
or
chosen
one
,
Isa
.
42.1
.
And
likewise
he
did
chuse
some
in
Christ
;
that
is
,
that
upon
account
of
that
interest
that
some
should
have
in
Christ
,
and
the
adoption
of
children
which
they
(
when
born
into
the
world
,
and
believing
)
should
receive
by
Christ
,
should
become
heirs
of
Salvation
.
And
all
this
,
saith
the
Apostle
,
was
done
according
to
the
good
pleasure
of
his
will
.
The
second
Scripture
which
he
mentioneth
in
the
beginning
of
his
book
,
is
that
in
1
Pet
.
1.2
.
Elect
according
to
the
foreknowledge
of
God
the
Father
,
through
sanctification
of
the
Spirit
,
unto
obedience
,
&c.
Now
that
which
he
concludes
from
this
Scripture
,
is
this
:
If
the
elect
are
chosen
through
the
sanctification
of
the
Spirit
,
then
they
were
not
chosen
before
they
had
the
Spirit
,
and
were
sanctified
by
the
Spirit
.
But
they
had
not
that
sanctifying
Spirit
before
they
had
a
being
,
either
in
the
world
,
or
else
in
their
mothers
womb
at
leastwise
:
Therefore
,
not
chosen
before
the
foundation
of
the
world
,
but
only
as
aforesaid
.
Now
in
this
Argument
of
his
,
it
is
worth
the
noting
,
that
he
leaves
out
obedience
;
which
,
if
taken
in
,
will
help
much
to
the
clearing
of
the
truth
.
Peter
tells
us
,
that
they
are
elect
according
to
the
foreknowledge
of
God
to
obedience
:
which
is
as
if
he
should
say
,
They
were
elect
,
that
through
the
sanctification
of
the
Spirit
,
or
through
the
operation
of
the
Spirit
of
God
sanctifying
them
,
they
might
become
obedient
.
Now
what
should
hinder
,
but
that
God
from
eternity
might
in
himself
,
according
to
the
counsel
of
his
own
will
,
chuse
some
to
obedience
;
and
make
choice
of
this
,
as
the
way
to
bring
them
to
obedience
,
namely
,
his
own
Spirit
,
in
time
to
be
given
to
them
,
and
to
work
effectually
in
them
,
as
to
the
sanctification
of
their
hearts
?
So
that
H.
H.
mistake
lieth
here
:
He
refers
that
expression
of
the
Apostle
,
[
through
sanctification
of
the
Spirit
]
unto
the
word
[
elect
;
]
whereas
it
hath
relation
unto
the
expression
following
,
namely
,
[
unto
obedience
.
]
So
that
it
appears
,
that
sanctification
of
the
Spirit
is
the
means
whereby
God
makes
men
obedient
;
not
a
means
whereby
he
elects
them
.
From
which
Scripture
,
rightly
understood
,
we
may
draw
this
Conclusion
:
If
men
are
elected
through
sanctification
of
the
Spirit
unto
obedience
.
Then
they
are
not
obedient
before
they
are
elected
.
And
if
Election
be
before
obedience
,
what
should
hinder
but
that
we
may
(
according
to
the
Scripture
)
conclude
it
to
be
before
the
foundation
of
the
world
?
But
I
come
to
the
next
Scripture
which
he
mentioneth
in
the
begining
of
his
book
and
that
is
2
Thess.
2.13
.
We
are
bound
to
give
thanks
alway
to
God
for
you
,
brethren
beloved
of
the
Lord
,
because
God
hath
from
the
b●ginning
chosen
you
to
salvation
through
sanctification
of
the
Spirit
,
and
belief
of
the
truth
,
whereunto
you
wer●
called
by
our
Gospel
.
Which
Scripture
speaks
the
same
language
with
that
,
1
Pet
.
1.2
.
and
therefore
,
as
he
concludes
the
same
thing
from
this
as
from
that
,
so
may
I.
He
argues
thus
:
If
Saints
are
chosen
to
salvation
through
sanctification
of
the
Spirit
,
and
believing
of
the
truth
,
and
were
called
to
believe
that
truth
by
the
hearing
of
the
Gospel
;
then
they
were
not
chosen
before
they
had
believed
the
truth
,
and
before
they
did
hear
the
Gospel
.
Sure
he
hath
no
great
minde
here
to
take
notice
of
[
from
the
beginning
:
]
if
he
did
minde
that
,
it
might
possibly
help
him
to
frame
a
better
Argument
,
thus
:
If
Saints
are
from
the
beginning
chosen
to
salvation
,
through
sanctification
of
the
Spirit
and
believing
of
the
truth
;
then
they
were
chosen
before
they
were
saved
,
nay
,
before
they
were
sanctified
,
or
did
believe
the
truth
:
for
it
cannot
be
said
that
they
are
sanctified
from
the
beginning
.
But
his
mistake
in
this
Scripture
,
is
the
same
that
it
was
in
the
other
Scripture
lately
mentioned
:
for
he
would
have
us
believe
,
that
we
are
chosen
through
believing
;
as
if
through
our
believing
(
which
is
the
beginning
of
our
salvation
)
we
were
chosen
:
which
is
a
very
absurd
Conclusion
;
for
then
we
are
saved
before
we
are
chosen
to
salvation
.
For
John
tells
us
,
Joh
.
3.36
.
He
that
believeth
on
the
Son
,
hath
everlasting
life
.
From
whence
I
thus
argue
:
If
a
man
,
when
he
first
believes
,
hath
everlasting
life
,
but
is
not
chosen
to
this
life
and
salvation
till
he
believe
;
then
he
hath
the
possession
of
the
thing
,
before
he
be
chosen
to
it
,
(
and
so
by
consequence
,
without
God
;
)
which
is
both
absurd
in
it self
,
and
also
directly
contrary
to
the
truth
laid
down
in
this
Scripture
:
for
the
Apostle
tells
us
,
that
we
are
chosen
to
salvation
from
the
beginning
,
through
sanctification
and
belief
of
the
truth
.
Which
is
thus
to
be
understood
,
namely
,
that
men
through
sanctification
of
the
Spirit
and
belief
of
the
truth
,
are
brought
into
the
actual
possession
of
that
salvation
(
at
least
,
an
entrance
thereinto
)
which
from
the
beginning
God
had
chosen
them
to
.
But
he
goeth
on
thus
:
According
to
the
Scripture
(
saith
he
)
they
were
chosen
through
sanctification
of
the
Spirit
and
belief
of
the
truth
:
and
if
through
it
,
then
not
without
it
.
Moreover
(
saith
he
)
they
were
called
to
this
faith
by
the
Gospel
;
which
they
never
heard
before
they
had
a
being
.
Truely
,
what
he
himself
saith
,
is
a
sufficient
ground
of
arguing
against
that
which
he
would
infer
.
For
I
argue
thus
:
If
men
are
called
to
faith
by
the
Gospel
,
and
they
neither
believe
nor
hear
the
Gospel
till
they
have
a
being
,
(
which
is
most
true
)
but
yet
these
men
that
believe
after
they
have
heard
the
Gospel
,
were
from
the
beginning
,
from
the
foundation
of
the
world
,
nay
before
the
foundation
of
the
world
,
chosen
to
salvation
;
then
they
were
not
chosen
to
salvation
through
sanctification
of
the
Spirit
and
belief
of
the
truth
in
his
sense
.
For
as
it
cannot
be
said
that
Election
and
Believing
are
contemporary
;
so
,
much
less
can
it
be
said
that
believing
doth
go
before
election
.
Now
whereas
he
thinks
it
is
much
to
the
purpose
to
say
,
If
men
are
chosen
through
sanctification
and
belief
of
the
truth
,
then
not
without
it
;
(
for
he
bids
us
observe
that
)
I
apprehend
,
it
makes
nothing
at
all
for
him
.
For
here
lies
the
distinction
:
We
are
chosen
without
it
;
for
being
chosen
before
we
had
a
being
,
we
could
not
then
have
sanctification
or
faith
:
but
we
are
not
chosen
to
be
saved
without
it
;
for
(
as
hath
been
already
hinted
)
it
is
the
will
of
God
,
in
chusing
men
to
salvation
,
that
through
sanctification
of
the
Spirit
,
and
belief
of
the
Truth
,
they
should
be
initiated
,
or
make
an
entrance
into
the
possession
of
that
salvation
(
at
leastwise
in
the
promises
of
it
)
which
they
were
chosen
to
.
But
Henry
Haggar
goeth
back
again
to
Ephes
.
1.4
.
from
whence
he
would
(
by
comparing
that
with
Ephes
.
2.11
,
12.
)
seem
to
draw
another
Argument
:
for
the
Apostle
bids
them
(
who
are
said
in
the
first
Chapter
to
be
chosen
in
Christ
before
the
foundation
of
the
world
that
they
should
be
holy
)
Remember
,
that
they
were
in
time
past
without
Christ
.
Now
from
hence
he
argues
:
If
at
that
time
they
were
without
God
,
and
without
Christ
,
then
at
that
time
they
were
not
in
him
:
for
they
could
not
be
without
him
and
within
him
both
at
one
time
:
and
if
not
in
Christ
,
then
not
chosen
in
him
,
as
(
saith
he
)
all
rational
men
will
grant
.
Truely
,
I
judge
there
is
no
such
absurdity
in
the
thing
(
the
Gospel
being
a
mystery
)
as
he
would
make
us
believe
there
is
.
If
things
be
rightly
considered
and
weighed
,
I
do
not
know
but
that
the
same
man
may
at
the
same
time
be
said
to
be
in
Christ
,
and
out
of
Christ
:
for
God
from
Eternity
chusing
Christ
to
be
Mediator
and
Saviour
,
and
chusing
others
in
him
,
and
together
with
him
,
in
time
to
b●
saved
by
him
,
though
these
men
after
they
have
a
being
in
the
world
,
may
live
a
great
while
without
Christ
,
that
is
,
without
being
by
faith
actually
ingrafted
into
him
,
(
as
was
the
case
of
those
Ephesians
;
)
I
know
no
reason
,
but
we
may
say
,
These
were
in
Christ
,
(
before
God
)
that
is
,
upon
account
of
God's
Election
:
so
that
in
one
sense
they
may
be
said
to
be
in
Christ
before
they
were
converted
,
nay
,
before
they
were
born
;
and
yet
,
in
another
sense
,
be
said
to
be
without
Christ
till
they
believe
in
him
.
But
he
hath
another
Scripture
yet
,
which
seems
plain
to
him
,
and
that
is
Ephes
.
1.11
,
12.13
.
Being
predestinated
according
to
the
purpose
of
him
,
who
worketh
all
things
after
the
counsel
of
his
own
will
,
that
we
should
be
to
the
praise
of
his
glory
,
who
first
trusted
in
Christ
;
in
whom
ye
also
trusted
,
after
that
you
heard
the
word
of
truth
,
the
Gospel
of
your
salvation
.
This
Scripture
(
as
plain
as
it
is
)
is
grossly
mistaken
by
him
;
for
he
concludeth
from
thence
,
That
they
whom
God
did
predestinate
accordin
to
the
counsell
of
his
own
will
,
were
such
as
did
first
trust
in
Christ
before
they
were
predestinated
:
whereas
,
if
the
Scripture
be
rightly
considered
,
it
will
appear
,
That
it
doth
not
,
in
the
least
,
seem
to
look
that
way
:
For
,
First
,
when
the
Apostle
speaks
of
their
being
predestinated
,
he
saith
,
They
were
predestinated
according
to
the
purpose
of
him
who
worketh
all
things
after
the
counsel
of
his
own
will
:
so
that
as
God
(
when
he
doth
work
upon
the
hearts
of
people
,
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
to
God
)
doth
act
willingly
;
so
that
willing
acting
of
his
,
is
according
to
that
counsel
and
purpose
that
was
in
himself
from
Eternity
.
In
the
next
place
,
let
us
consider
the
end
of
this
predestination
,
and
you
shall
finde
it
plainly
expressed
by
the
Apostle
,
namely
,
that
the
persons
predestinated
by
God
,
should
be
to
the
praise
of
his
glory
.
From
whence
it
doth
plainly
appear
,
that
Predestination
doth
go
before
the
Souls
acting
to
the
glory
of
God
.
But
thirdly
,
let
us
consider
the
persons
here
spoken
of
,
and
that
will
take
off
that
strange
interpretation
,
that
he
gives
of
the
Scripture
.
Now
the
persons
are
set
out
by
those
two
expressions
,
(
WE
and
YE
)
that
is
,
We
believing
Jews
,
and
Ye
believing
Gentiles
;
we
that
first
trusted
in
Christ
;
and
you
,
who
afterward
,
when
you
had
heard
the
Word
of
the
Gospel
,
trusted
in
Christ
too
.
So
that
the
intent
of
the
Apostle
is
not
to
shew
,
That
trusting
in
Christ
goes
before
Predestination
;
but
rather
to
shew
,
that
(
though
those
that
at
any
time
believe
in
Christ
among
Jews
and
Gentiles
,
were
from
Eternity
predestinated
)
yet
some
of
the
predestinated
Jews
did
believe
and
trust
in
Christ
before
the
Gospel
(
which
is
the
means
of
working
Faith
)
was
preached
to
the
Gentiles
.
Therefore
this
being
the
meaning
of
that
expression
,
(
who
first
trusted
in
Christ
)
let
any
impartial
Reader
judge
,
whether
there
be
any
thing
in
this
Scripture
,
to
prove
that
which
Henry
Haggar
would
prove
from
it
.
But
yet
he
is
willing
to
try
once
more
what
service
that
place
1
Pet
.
1.2
.
will
do
him
,
Elect
according
to
the
foreknowledge
of
God
.
Whence
,
saith
he
,
it
is
plain
,
if
God
knew
them
before
he
elected
them
,
then
he
knew
the●
as
men
in
the
flesh
,
and
not
as
they
were
nothings
:
and
if
he
knew
them
as
men
,
they
must
needs
be
born
:
for
of
nothing
,
nothing
can
be
known
before
time
,
nor
chosen
in
time
.
Therefore
,
saith
he
,
I
conclude
,
that
the
real
and
absolute
act
of
Election
comes
to
pass
in
time
,
though
known
by
God
before
time
,
who
according
to
his
foreknowledge
calleth
things
that
are
not
as
though
they
were
.
Thus
far
he
.
Now
let
us
consider
first
what
he
saith
,
and
then
what
the
Scripture
saith
.
First
,
What
he
saith
;
and
there
we
shall
finde
a
plain
contradiction
;
for
minde
it
,
it
is
his
design
to
prove
Election
according
to
the
foreknowledge
of
God
,
and
yet
would
have
us
think
it
an
absurd
thing
that
God
should
have
any
knowledge
of
men
before
they
are
born
:
For
,
saith
he
,
of
nothing
,
nothing
can
be
known
before
time
,
or
chosen
in
time
.
I
must
confess
,
if
he
speaks
of
creatures
,
they
cannot
know
things
before
they
are
in
being
;
and
when
the
things
are
in
being
,
they
have
but
an
imperfect
knowledge
of
them
:
but
to
measure
God
by
the
Creature
,
and
to
say
,
God
cannot
know
,
because
Man
cannot
;
to
me
seems
something
unreasonable
.
For
sure
it
is
as
consonant
to
reason
,
that
persons
as
well
as
thoughts
,
may
be
known
before
they
have
a
being
,
(
both
which
are
too
hard
for
man
)
but
God
knows
the
thoughts
before
they
are
in
being
:
Psal
.
139.2
.
saith
the
Psalmist
,
Thou
understandest
my
thoughts
afar
off
:
What
then
should
hinder
,
but
that
God
may
know
persons
before
they
are
actually
in
being
in
the
world
?
But
know
let
us
consider
what
Paul
saith
,
(
Elect
,
saith
he
,
according
to
the
foreknowledge
of
God
,
&c.
)
Now
that
our
way
may
be
plain
before
us
,
we
shall
first
consider
,
what
is
the
meaning
of
the
word
,
(
Foreknowledge
)
and
then
in
the
next
place
,
what
the
meaning
of
the
thing
is
,
which
is
expressed
by
that
word
.
First
.
What
is
the
meaning
of
the
word
;
and
truely
we
need
not
stand
long
upon
that
:
the
meaning
of
it
is
obvious
to
mean
capacities
.
Foreknowledge
,
that
is
a
knowledge
of
things
or
persons
before
.
Now
if
this
be
not
a
knowledge
of
the
things
or
persons
before
they
be
,
we
can
make
nothing
of
the
word
at
all
.
I
cannot
therefore
but
wonder
,
that
this
seems
so
strange
to
Henry
Haggar
.
But
we
shall
now
come
to
consider
the
thing
,
what
we
are
particularly
and
distinctly
to
understand
by
the
foreknowledge
of
God
.
Now
I
judge
there
are
these
two
things
to
be
understood
thereby
:
1.
a
foreseeing
of
persons
and
things
;
2.
fore-approving
of
persons
and
things
.
First
,
a
foreseeing
of
persons
and
things
:
and
that
is
,
that
knowledge
that
was
in
God
from
Eternity
,
whereby
he
knew
what
should
be
,
what
he
would
do
,
and
what
he
would
suffer
to
be
done
in
the
world
.
Now
according
to
this
foreknowledge
,
God
did
know
what
men
and
women
should
be
in
the
world
,
what
their
state
would
be
by
the
fall
,
what
way
should
be
taken
for
the
restoring
of
man
fallen
(
namely
,
the
death
of
Christ
,
)
what
means
he
would
afford
men
to
bring
them
to
Christ
,
and
what
success
he
would
give
to
that
means
,
by
the
effectual
work
of
his
Spirit
,
so
,
as
to
bring
them
into
a
state
of
Salvation
by
Christ
.
So
that
we
are
not
to
think
that
this
foreknowledge
is
an
idle
speculation
of
what
would
be
done
and
acted
in
the
world
without
God
,
or
whether
God
will
or
no
;
but
rather
,
that
it
is
a
foreknowledge
or
foresight
of
what
God
would
do
,
and
suffer
to
be
done
in
the
world
,
(
as
I
have
said
)
for
the
exalting
of
his
own
glory
.
But
there
is
more
in
it
then
so
;
and
therefore
I
come
now
in
the
next
place
to
speak
of
the
fore-approbation
of
God
.
Now
that
by
knowledge
sometime
in
Scripture
we
are
to
understand
approbation
;
(
so
that
fore-knowledge
and
fore-approbation
may
be
judged
all
one
)
will
easily
appear
by
these
Scriptures
:
Psal
.
1.6
.
For
the
Lord
knoweth
the
way
of
the
righteous
,
but
the
way
of
the
ungodly
shall
perish
.
Mat
.
25.12
.
And
he
answered
,
and
said
,
Verily
,
I
say
unto
you
,
I
know
you
not
.
And
then
again
,
Mat
.
7.23
.
And
then
will
I
profess
unto
them
,
I
never
knew
you
.
Now
that
in
these
several
Scriptures
is
not
understood
knowledge
,
according
to
the
common
acceptation
of
the
word
;
for
so
God
knows
the
wayes
of
wicked
men
as
well
as
righteous
men
,
and
well
were
it
for
wicked
men
if
they
could
hide
their
way
from
the
Lord
.
But
by
knowledge
we
are
to
understand
a
knowledge
of
appropriation
,
and
of
approbation
;
for
sure
if
those
in
Matthew
knew
Christ
(
as
it
seems
they
did
,
)
for
they
call
him
Lord
,
and
some
of
them
say
,
They
had
preached
in
his
name
,
and
cast
out
devils
in
his
name
;
yet
Christ
saith
,
He
knew
them
not
;
nay
,
He
never
knew
them
,
that
is
,
he
never
owned
them
,
nor
approved
of
them
.
Now
I
judge
,
That
Peter
by
foreknowledge
,
means
such
a
foreknowledge
as
this
,
and
then
his
meaning
is
,
that
God
from
Eternity
did
foresee
mankinde
made
and
fallen
,
and
did
in
his
heart
own
and
appropriate
to
himself
some
of
the
posterity
of
Adam
;
and
according
to
this
foreknowledge
it
is
,
that
God
did
elect
or
make
choice
of
men
to
be
saved
by
Christ
.
So
that
you
see
,
notwithstanding
the
fair
flourish
that
Henry
Haggar
hath
made
,
he
hath
not
made
good
any
thing
which
he
took
upon
him
to
prove
;
and
yet
he
tells
us
,
That
the
great
Objection
about
Gods
election
is
answered
,
and
the
stumbling-block
taken
away
.
Truely
,
this
I
shall
say
,
(
notwithstanding
what
he
affims
is
a
stumbling-block
in
the
way
of
Truth
)
yet
I
hope
Truth
will
in
time
prevail
,
to
the
removing
all
stumbling-blocks
out
of
the
way
;
that
so
,
in
God's
time
,
the
way
of
God
may
be
so
plain
a
way
,
that
a
fool
shall
not
erre
.
Well
,
he
goes
on
yet
,
and
tells
us
,
That
the
same
may
also
be
considered
of
God's
predestination
or
fore-appointing
all
obedient
believers
to
life
and
salvation
,
(
not
without
,
but
)
according
to
his
foreknowledge
of
all
their
words
and
actions
from
the
foundation
of
the
world
.
And
so
likewise
he
predestinateth
or
foreappointeth
all
disobedient
unbelievers
and
apostates
to
death
and
damnation
,
(
not
without
,
but
)
according
to
his
foreknowledge
of
all
their
words
and
actions
from
the
foundation
of
the
world
.
Thus
far
he
.
Now
I
judge
,
he
might
very
well
have
spared
his
labour
in
speaking
of
Gods
Predestination
to
life
and
salvation
:
for
what
may
be
said
of
Election
,
may
be
said
likewise
of
Predestination
;
as
what
may
be
said
of
one
synonyma
,
may
be
said
of
another
:
for
I
judge
them
to
be
one
and
the
same
thing
;
and
therefore
it
is
,
that
the
Apostle
doth
use
sometime
one
word
,
and
sometime
the
other
,
but
still
to
signifie
the
same
thing
;
as
in
Rom.
8.29
.
Whom
he
did
foreknow
,
he
also
did
predestinate
:
here
the
Apostle
doth
not
mention
the
word
elect
,
or
chuse
,
but
he
intends
the
same
thing
that
he
intends
in
other
places
where
he
useth
the
word
;
and
the
same
that
Peter
intends
,
when
he
saith
,
that
men
are
elect
according
to
the
foreknowledge
of
God
.
But
if
there
be
any
difference
between
Election
unto
salvation
,
and
Predestination
unto
life
,
it
seems
to
lie
here
:
Election
hath
rather
reference
to
that
act
of
God
in
separating
persons
,
and
Predestination
hath
rather
reference
unto
the
end
of
Election
,
namely
,
the
thing
unto
which
they
are
chosen
,
or
the
good
that
these
chosen
ones
are
to
enjoy
.
But
now
whereas
he
saith
that
Gods
predestination
is
(
not
without
,
but
)
according
to
his
foreknowledge
of
all
their
words
and
actions
;
I
do
not
know
any
Scripture
that
speaks
any
such
language
,
and
therefore
I
wonder
that
he
should
affirm
it
,
as
if
it
were
an
unquestionable
truth
.
But
he
goeth
on
,
after
this
manner
:
Thus
I
do
believe
that
God
foresaw
all
men
and
things
past
,
present
,
and
to
come
,
at
once
:
I
do
believe
that
God
foresaw
Adam's
fall
long
before
he
was
a
creature
in
being
:
for
,
nothing
is
hid
from
his
eyes
,
but
all
things
are
naked
and
bare
before
him
with
whom
we
have
to
do
.
Thus
far
he
.
Truely
it
is
well
that
at
last
he
will
acknowledge
the
truth
.
In
the
same
page
of
his
book
he
affirmed
,
that
if
God
knew
men
before
he
elected
them
,
then
he
knew
them
as
men
in
the
flesh
;
and
if
he
knew
them
as
men
▪
they
must
needs
be
born
first
:
and
now
,
on
a
sudden
,
he
believes
that
God
foresaw
all
men
and
things
.
Now
if
a
man
had
a
minde
to
be
of
H.
H.
judgement
,
where
should
he
fasten
?
whenas
he
saith
that
God
did
and
did
not
foresee
persons
and
things
before
they
had
a
being
.
But
in
the
next
place
,
he
goeth
about
to
raise
and
answer
an
Objection
;
and
his
Objection
riseth
from
his
granting
that
God
did
foresee
Adam's
fall
long
before
he
was
a
creature
in
being
.
The
Objection
is
this
:
If
God
did
foresee
that
Adam
would
fall
when
he
h●d
created
him
,
why
then
did
he
make
him
?
To
which
Question
or
Objection
,
he
gives
a
twofold
answer
:
The
former
of
them
,
I
confess
,
is
a
good
one
;
and
it
is
by
way
of
Query
,
thus
:
What
have
we
to
do
to
reply
against
our
Maker
?
Shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
Shall
Adam
say
to
his
Maker
,
Why
hast
thou
made
me
thus
(
subject
to
fall
?
)
And
truely
I
wish
he
would
have
stayed
here
:
for
the
Apostle
in
Rom.
9.
doth
write
very
fully
,
to
stop
the
mouthes
of
all
curious
Questionists
,
that
enquire
after
that
that
belongs
not
to
them
;
which
Scripture
we
shall
by
and
by
take
some
more
particular
notice
of
.
But
in
the
mean
time
,
there
is
something
else
in
his
answer
which
I
cannot
let
pass
without
some
consideration
.
He
could
not
,
it
seems
content
himself
with
Paul's
answer
to
such
vain
curious
Questions
but
he
must
have
an
answer
of
his
own
,
which
is
this
:
What
is
that
to
Adam
,
seeing
God
hath
given
him
and
his
posterity
means
to
rise
again
to
as
good
or
a
better
condition
?
Truely
Sir
now
I
must
tell
you
,
that
your self
,
who
are
a
son
of
fallen
Adam
,
are
a
little
too
bold
with
your
Maker
.
What
,
was
God
bound
to
Adam
and
his
posterity
,
to
put
them
in
as
good
an
estate
after
their
fall
,
as
they
were
in
before
their
fall
,
or
else
must
he
be
questioned
for
making
Adam
?
What
now
becomes
of
the
free
grace
of
God
?
sure
that
is
shut
up
and
forgot
.
What
shall
we
make
of
that
Scripture
,
Joh
.
3.16
.
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
?
If
God
in
justice
were
bound
to
provide
a
state
of
happiness
for
fallen
man
,
then
sure
our
mouthes
may
be
stopped
,
and
so
might
John's
too
,
as
to
the
declaring
any
thing
concerning
the
love
of
God
,
as
being
the
cause
of
God's
sending
Christ
to
be
a
Redeemer
.
But
sure
it
was
love
,
free
love
,
without
any
other
engagement
lying
upon
God
,
that
did
move
him
to
send
Christ
into
the
world
to
become
a
Saviour
.
God
,
when
he
created
man
,
gave
him
a
stock
;
and
he
became
a
prodigal
,
wasting
his
estate
by
voluntary
sinning
against
God
:
so
that
if
all
mankinde
had
perished
,
it
had
been
mans
fault
.
Now
that
some
are
saved
,
and
not
all
,
this
is
that
which
we
may
conclude
:
Those
that
are
saved
,
have
cause
abundantly
to
bless
God
,
and
to
admire
the
riches
of
his
grace
;
and
they
that
God
doth
not
save
,
have
no
cause
to
complain
that
God
hath
done
them
wrong
.
But
H.
H.
tells
us
further
,
that
the
neglect
of
that
means
that
God
hath
afforded
,
will
rise
up
in
judgement
against
all
slothful
disobedient
ones
,
that
will
not
make
use
of
their
talents
of
power
,
wisdom
and
understanding
which
God
hath
given
them
to
work
out
their
salvation
with
fear
and
trembling
while
they
may
.
Now
to
this
I
answer
,
first
,
that
it
is
a
very
great
sin
for
a
man
to
neglect
or
contemn
any
means
of
good
that
God
doth
afford
;
and
this
I
grant
is
the
great
sin
that
doth
as
it
were
shut
up
men
in
other
sins
.
Christ
tells
some
,
in
Joh
.
6.36
.
You
also
have
seen
me
,
and
believe
not
?
he
doth
aggravate
the
sin
of
unbelief
in
them
,
upon
this
consideration
,
that
they
had
seen
Christ
,
and
they
had
seen
great
works
done
by
Christ
,
and
yet
did
not
believe
.
And
so
,
Joh
.
5.40
.
Christ
saith
,
You
will
not
come
to
me
,
that
you
might
have
life
:
there
Christ
doth
blame
them
,
that
their
wills
were
so
opposite
against
Christ
,
that
though
there
were
life
in
Christ
;
yet
they
would
not
come
to
Christ
.
But
,
in
the
next
place
,
I
would
fain
know
what
talents
of
power
,
wisdom
,
and
understanding
they
are
,
which
he
would
make
us
believe
that
God
hath
given
to
all
the
posterity
of
fallen
Adam
.
If
he
means
moral
endowments
,
I
believe
there
is
something
of
that
nature
in
all
men
and
women
;
and
by
vertue
of
that
,
they
do
know
that
there
is
a
God
,
and
they
know
something
of
their
duty
to
God
,
as
they
are
creatures
,
and
he
their
Creator
;
and
something
of
their
duty
to
men
;
and
this
according
to
that
glimmering
of
light
that
remains
still
in
the
dim-sighted
nature
of
fallen
mankinde
.
And
I
must
confess
,
men
are
to
be
blamed
,
when
they
do
come
short
(
as
I
believe
all
men
do
)
in
the
improving
of
their
natural
abilities
.
But
take
the
utmost
extent
of
these
abilities
;
and
grant
,
that
a
man
should
make
the
utmost
improvement
of
them
:
yet
these
abilities
,
like
a
tired
horse
,
would
leave
him
short
of
his
journeys
end
;
they
could
never
bring
him
to
salvation
,
or
to
Christ
.
But
let
us
consider
what
those
gifts
are
which
he
mentioneth
;
and
whether
indeed
there
are
any
such
gifts
,
since
the
fall
given
to
man
in
general
.
Now
the
Names
he
gives
them
,
are
Power
,
Wisdom
,
and
Understanding
.
The
first
thing
then
to
be
enquired
into
,
is
,
Whether
there
be
any
power
by
God
,
given
to
all
mankinde
fallen
,
whereby
they
may
believe
and
be
saved
:
for
if
he
intends
not
such
a
power
,
he
had
as
good
say
nothing
.
Now
that
there
is
not
such
a
power
in
all
men
naturally
,
appears
by
what
the
Apostle
affirms
concerning
the
Ephesians
,
Ephes
.
2.1
,
5.
where
he
affirms
,
That
the
believing
Ephesians
,
before
they
did
believe
,
were
dead
in
sins
and
trespasses
.
It
is
not
to
be
understood
,
that
they
were
naturally
dead
;
neither
is
it
to
be
understood
,
that
they
were
dead
as
to
all
moral
actions
:
but
,
they
were
dead
as
to
spiritual
actions
;
and
in
particular
,
they
could
no
more
(
by
any
power
that
they
had
)
embrace
the
Gospel
,
and
believe
,
then
a
man
naturally
dead
,
can
walk
and
perform
the
actions
of
a
living
man
.
Object
.
But
it
may
be
some
will
say
to
me
,
If
they
be
thus
dead
,
what
should
the
Gospel
be
preached
for
?
Answ
.
Now
to
this
I
answer
,
The
Gospel
is
therefore
preached
to
them
,
because
they
are
dead
;
for
the
Gospel
is
the
means
that
God
makes
use
of
to
make
men
spiritually
alive
;
and
therefore
it
is
that
the
Gospel
is
called
by
the
Apostle
,
Rom.
1.16
.
the
power
of
God
to
salvation
to
every
one
that
believeth
;
which
is
,
as
if
the
Apostle
should
have
said
,
The
power
of
God
is
manifest
in
the
preaching
of
the
Gospel
,
in
that
thereby
,
as
by
an
instrument
in
his
own
hand
,
he
causeth
them
to
believe
unto
salvation
.
And
this
acting
of
God
is
according
to
that
promise
,
John
5.25
.
Verily
,
verily
,
I
say
unto
you
,
The
hour
is
coming
,
and
now
is
,
when
the
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
.
Now
this
is
a
promise
of
good
success
,
by
hearing
of
the
Gospel
,
to
some
that
are
dead
in
sin
,
but
not
to
all
;
for
he
saith
,
They
that
hear
shall
live
,
that
is
,
shall
be
saved
.
And
those
that
shall
live
,
were
before
in
the
same
state
of
death
;
as
those
that
shall
not
live
.
The
case
of
men
and
women
naturally
,
is
like
the
case
of
Lazarus
;
he
was
dead
,
and
bound
up
in
grave-clothes
,
and
buried
;
and
there
he
had
layen
,
had
not
Christ
come
to
him
to
raise
him
;
but
now
Christ
coming
to
him
,
and
saying
,
Lazarus
,
come
forth
,
John
11.43
.
you
may
see
in
vers
.
44.
that
he
comes
forth
presently
:
now
neither
Grave-clothes
nor
Grave
could
keep
him
there
any
longer
.
Just
thus
it
was
with
men
and
women
in
their
natural
condition
;
they
are
dead
,
and
like
to
continue
so
,
till
Christ
comes
to
them
to
make
them
alive
.
And
then
when
Christ
in
the
Gospel
speaks
a
powerful
word
to
the
heart
,
neither
lusts
,
nor
men
,
nor
devils
can
keep
them
in
a
state
of
death
any
longer
.
Object
.
Then
it
seems
God
doth
exercise
a
power
upon
men
to
make
them
believe
,
whether
they
will
or
no
.
Answ
.
Now
to
this
I
answer
,
There
is
no
such
thing
:
but
God
when
he
works
upon
the
hearts
of
men
by
his
Spirit
in
the
Gospel
,
he
doth
not
onely
make
them
believe
,
but
he
makes
them
believe
willingly
;
according
to
that
,
Psal
.
110.3
.
Thy
people
shall
be
a
willing
people
in
the
day
of
thy
power
:
so
that
the
end
why
God
puts
forth
his
power
,
is
,
that
his
people
may
be
made
willing
.
I
might
tell
you
further
,
That
the
word
which
ordinarily
in
the
New
Testament
,
is
translated
,
(
Faith
)
doth
come
from
a
word
which
signifieth
to
perswade
;
so
that
God
doth
in
a
powerful
manner
by
the
operation
of
his
Spirit
in
the
preaching
of
the
Gospel
,
perswade
men
to
believe
;
and
in
perswading
of
them
,
doth
make
them
to
believe
.
Believing
being
nothing
else
,
but
a
perswasion
of
the
heart
to
accept
of
,
embrace
,
and
in
a
self-denying
manner
relye
upon
the
Testimony
that
God
in
the
Gospel
hath
given
concerning
his
Son
.
Object
.
Yet
it
may
be
some
will
be
ready
to
say
,
If
it
be
so
,
that
men
have
not
a
power
to
believe
when
the
Gospel
is
preached
to
them
,
then
sure
it
cannot
be
justice
in
God
to
condemn
men
for
not
doing
that
which
they
have
not
a
power
to
do
.
Answ
.
I
know
this
is
an
Objection
that
is
much
made
use
of
;
but
to
me
there
seems
no
great
weight
in
it
.
For
God
doth
not
condemn
any
man
meerly
,
because
he
cannot
believe
;
but
because
he
will
not
believe
,
that
is
,
because
he
doth
set
his
will
against
that
which
in
the
Gospel
is
held
forth
,
as
the
way
of
obtaining
salvation
.
Just
as
if
a
man
should
bid
his
son
,
being
but
a
child
,
fetch
him
something
which
is
much
too
heavy
for
the
child
to
lift
;
though
he
cannot
blame
the
child
,
because
he
is
not
able
to
do
what
he
bids
him
,
yet
if
the
child
(
not
knowing
any
thing
to
the
contrary
but
that
he
may
lift
it
)
will
not
go
to
the
place
,
nor
try
whether
he
can
bring
it
to
his
father
,
or
no
,
but
obstinately
refuse
to
obey
his
father's
command
;
here
the
father
may
blame
him
,
and
that
justly
,
though
he
know
he
is
not
able
to
do
the
thing
.
So
it
is
in
this
case
;
God
commands
men
to
do
that
which
they
have
no
power
of
themselves
to
do
;
but
they
know
nothing
to
the
contrary
,
but
they
by
God
may
beinabled
to
do
it
.
However
,
they
set
themselves
against
it
,
and
rebel
wilfully
and
obstinately
against
the
command
of
God
.
So
that
it
cannot
be
counted
injustice
in
God
to
command
any
thing
what
he
please
,
seeing
he
hath
an
absolute
power
over
the
creature
;
neither
is
it
injustice
to
condemn
men
for
not
doing
that
which
they
cannot
of
themselves
do
,
(
but
might
,
for
ought
they
know
,
receive
strength
from
God
to
enable
them
to
do
it
)
if
they
do
obstinately
refuse
and
reject
the
command
of
God
.
Object
.
But
is
it
not
meer
mockage
in
God
to
offer
salvation
to
men
in
the
preaching
of
the
Gospel
,
and
yet
withhold
that
salvation
(
thus
offered
)
from
them
?
Answ
.
For
answer
to
this
,
I
would
give
this
advice
,
that
you
would
take
heed
of
charging
God
foolishly
.
But
,
Secondly
,
I
say
,
God
doth
not
profer
more
then
he
gives
;
he
doth
but
profer
and
make
a
tender
of
the
Gospel
to
all
men
where
it
is
preached
;
he
doth
not
say
,
nor
bid
his
Ministers
say
,
That
God
will
save
all
where
the
Gospel
comes
:
for
we
finde
the
contrary
.
But
that
which
he
makes
a
tender
of
,
is
the
Gospel
,
namely
,
That
he
that
believeth
and
is
baptised
,
shall
be
saved
;
and
he
that
believes
not
,
shall
be
damned
.
Now
God
doth
make
use
of
this
Gospel
,
when
he
pleaseth
,
to
work
faith
in
whom
he
pleaseth
:
and
they
that
are
thus
saved
,
are
saved
by
the
Free-grace
of
God
;
and
they
which
perish
,
perish
by
their
own
obstinacy
:
so
that
God
is
clear
.
Object
.
But
it
seems
by
what
you
say
,
that
the
Lord
works
effectually
but
upon
a
few
,
though
the
Gospel
be
preached
to
many
;
why
then
is
it
preached
to
them
all
?
were
it
not
better
for
God
to
send
the
Gospel
onely
to
those
that
he
will
save
,
and
let
others
alone
without
tendring
the
Gospel
to
them
,
rather
then
by
a
tender
alone
,
without
enabling
them
(
to
embrace
it
)
to
aggravate
their
condemnation
?
Answ
.
First
,
That
it
is
so
,
that
the
Gospel
is
preached
to
many
more
then
do
imbrace
it
,
and
so
believe
,
and
be
saved
by
it
,
appears
by
that
Mat
.
20.16
.
Many
are
called
,
but
few
chosen
.
But
,
Secondly
,
Whereas
in
the
other
part
of
the
Objection
it
is
demanded
why
the
Gospel
is
preached
to
so
many
?
why
not
rather
to
those
persons
alone
whom
God
intends
by
the
Gospel
to
save
?
I
shall
give
you
these
several
Answers
:
1.
First
,
it
is
the
will
of
God
,
that
the
Gospel
should
be
thus
preached
;
and
who
is
it
that
dare
ask
God
in
an
upbraiding
manner
,
Why
dost
thou
so
?
But
,
2.
Secondly
,
It
is
not
the
will
of
God
,
neither
doth
it
seem
convenient
,
that
men
that
are
sent
by
God
to
preach
the
Gospel
,
should
know
who
shall
be
saved
,
and
who
shall
not
be
saved
.
And
therefore
when
the
Lord
encouraged
Paul
to
continue
preaching
at
Corinth
,
he
did
not
tell
him
what
persons
should
be
saved
,
and
what
persons
should
not
be
saved
:
but
saith
onely
thus
,
I
have
much
people
in
this
city
,
Acts
18.10
.
and
upon
this
Paul
continued
preaching
among
them
three
yeers
and
six
months
.
3.
Thirdly
,
the
Gospel
is
preached
to
many
,
though
but
few
are
by
God
wrought
upon
,
so
as
to
embrace
Christ
in
the
Gospel
;
that
so
the
peculiarity
of
the
love
of
God
to
them
,
whom
he
doth
save
by
the
means
of
preaching
the
Gospel
,
may
appear
.
For
sure
it
cannot
but
tend
to
the
exalting
of
the
grace
of
God
in
a
special
manner
toward
some
,
and
to
the
endearing
of
their
hea●ts
toward
God
,
when
they
consider
that
the
Gospel
hath
been
preached
by
the
same
Messenger
of
God
at
the
same
time
to
many
,
and
yet
they
have
most
of
them
got
no
good
thereby
;
but
God
hath
culled
out
some
particular
persons
among
the
rest
,
&
wrought
effectually
upon
them
by
his
Spirit
,
to
cause
them
to
believe
,
when
others
continue
disobedient
.
4.
And
then
in
the
last
place
,
I
conceive
another
reason
may
be
,
that
all
mouths
may
be
stopped
,
and
all
flesh
silent
before
God
.
For
whenas
the
Gospel
hath
been
preached
amongst
them
,
they
cannot
say
,
they
have
not
heard
of
the
terms
of
the
Gospel
;
so
that
they
cannot
blame
God
,
but
themselves
in
that
,
notwithstanding
what
they
have
heard
,
they
yet
obstinately
oppose
the
Gospel
.
But
we
shall
come
in
the
next
place
to
consider
whether
there
be
any
such
wisdom
and
understanding
in
men
before
conversion
,
as
Henry
Haggar
seems
to
hold
forth
to
us
;
and
I
believe
(
when
we
have
considered
what
he
saith
,
with
what
the
Scripture
saith
,
and
what
the
people
of
God
have
experience
of
,
by
comparing
their
unregenerate
state
,
and
their
regenerate
state
together
)
we
shall
not
finde
that
men
in
their
natural
condition
have
any
more
wisdom
and
understanding
of
spiritual
things
,
then
they
have
strength
to
walk
or
act
in
a
spiritual
way
.
Now
,
for
the
clearing
of
this
,
I
would
desire
you
first
to
consider
that
full
place
in
1
Cor
.
2.14
.
But
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Now
consider
,
first
,
who
it
is
that
is
spoken
of
,
and
then
what
is
said
of
him
.
The
man
spoken
of
,
is
the
natural
man
,
which
may
be
translated
according
to
the
Greek
,
the
soully
man
,
that
is
,
that
man
,
whosoever
he
be
,
that
hath
no
other
light
but
the
light
of
a
reasonable
soul
,
and
a
natural
understanding
.
Now
let
us
in
the
next
place
consider
what
it
is
that
the
Apostle
saith
of
this
soully
man
;
and
that
is
,
that
he
doth
not
receive
,
neither
can
he
know
the
things
of
the
Spirit
of
God
.
As
if
the
Apostle
should
say
,
Let
a
man
be
never
so
well
accomplished
with
natural
wisdom
and
understanding
;
consider
him
as
compleat
a
man
,
(
as
to
his
natural
intellectuals
)
as
you
can
;
yet
is
he
not
able
to
reach
or
attain
to
the
understanding
of
spiritual
things
.
Quest
.
But
what
is
the
matter
?
what
hinders
,
but
that
such
a
man
may
understand
those
things
when
he
reads
them
,
or
when
he
hears
them
?
Answ
.
I
answer
,
with
the
Apostle
,
They
are
foolishness
to
him
;
that
is
,
in
the
first
place
,
they
are
too
high
for
his
understanding
to
reach
to
,
so
as
to
apprehend
there
is
any
wisdom
in
those
things
.
And
then
secondly
,
he
is
further
blinded
by
that
prejudice
that
he
hath
taken
up
against
them
;
he
counts
them
meer
folly
.
Besides
this
,
I
might
give
you
another
reason
in
regard
of
Satan
;
he
blindes
the
eyes
of
men
that
are
naturally
blinde
,
more
and
more
,
that
so
they
may
not
apprehend
those
things
which
are
of
a
spiritual
nature
,
2
Cor
.
4.4
.
where
the
Apostle
tells
us
that
the
God
of
this
world
hath
blinded
the
mindes
of
them
that
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
image
of
God
,
should
shine
into
them
.
But
yet
further
,
for
the
clearing
of
the
thing
in
hand
,
take
notice
of
what
the
Apostle
saith
concerning
the
Gospel
,
wherein
the
things
of
the
Spirit
of
God
are
held
forth
to
the
sons
of
men
;
nay
,
concerning
the
choicest
piece
of
the
Gospel
,
the
preaching
of
Christ
crucified
,
namely
,
that
it
was
a
stumbling-block
to
the
Jews
,
and
to
the
Greeks
foolishness
,
1
Cor
.
1.27
.
Now
by
Jews
and
Greeks
,
I
conceive
,
in
the
first
place
,
is
understood
all
men
;
(
that
being
the
ordinary
distinction
that
the
Apostle
doth
make
:
)
and
then
we
may
easily
from
thence
conclude
,
that
all
men
are
naturally
in
the
same
condition
of
ignorance
and
blindness
,
as
to
the
things
contained
and
held
forth
in
the
Gospel
;
and
particularly
,
and
especially
,
as
to
a
crucified
Saviour
.
But
then
we
may
see
something
further
into
the
truth
,
if
we
consider
the
Jews
distinctly
by
themselves
as
one
people
,
and
the
Greeks
distinctly
by
themselves
as
another
.
And
first
,
let
us
see
who
the
Jews
were
;
and
we
shall
finde
that
they
were
the
people
,
nay
the
onely
people
of
God
by
outward
profession
;
they
had
the
Ordinances
of
God
,
the
Oracles
of
God
among
them
.
This
was
their
original
state
;
yet
these
Jews
,
though
they
were
Legally
wise
,
yet
they
stumble
at
a
crucified
Christ
,
and
the
things
of
the
Gospel
,
because
they
could
not
understand
them
.
Again
,
consider
who
the
Greeks
were
;
and
you
shall
finde
that
they
were
,
as
to
natural
things
,
very
wise
men
;
and
they
had
as
it
were
monopolized
humane
learning
to
themselves
:
yet
the
Apostle
saith
of
these
,
that
a
crucified
Christ
was
to
them
foolishness
.
Away
then
with
all
high
conceits
of
Legal
righteousness
,
with
the
Jew
;
or
of
natural
wisdom
,
and
humane
learning
,
with
the
Greek
:
for
if
you
have
no
more
,
you
will
never
be
able
to
reach
to
the
understanding
of
the
things
of
the
Spirit
of
God
.
I
confess
,
these
things
are
both
good
in
their
place
;
but
they
cannot
act
above
the
sphere
of
their
own
activity
:
and
therefore
when
a
man
goeth
about
by
them
to
reach
to
the
apprehension
of
spiritual
things
,
here
they
will
give
out
,
and
leave
him
short
of
his
journeys
end
.
But
to
go
on
:
you
shall
finde
,
that
the
natural
man
doth
not
onely
come
short
as
to
the
apprehending
of
spiritual
things
,
as
if
his
sight
were
too
weak
;
but
you
shall
further
finde
,
that
there
is
an
antipathy
in
his
natural
light
against
spiritual
light
:
Rom.
8.7
.
The
carnal
minde
is
enmity
against
God
.
Now
observe
;
the
Minde
is
the
lightest
part
of
the
man
;
yet
this
light
that
is
in
him
,
is
opposite
to
God
,
and
the
light
of
God
:
for
it
is
enmity
against
God
.
Now
upon
these
considerations
I
judge
it
is
,
that
the
Apostle
writing
to
the
Ephesians
,
and
minding
them
of
the
condition
that
they
were
in
before
conversion
,
he
saith
,
Ye
were
sometimes
darkness
,
Eph.
5.8
.
he
doth
not
say
,
Ye
were
dark
,
or
blinde
;
but
,
Ye
were
Darkness
,
in
the
abstract
:
he
could
not
tell
how
to
fit
himself
with
a
concrete
expression
,
and
therefore
he
tells
them
,
Ye
were
Darkness
;
whereby
he
doth
set
forth
thus
much
,
That
while
they
were
in
their
unregenerate
state
,
they
were
in
an
absolute
incapacity
of
understanding
that
,
to
the
understanding
whereof
real
light
was
required
:
they
had
nothing
to
contribute
to
understanding
of
spiritual
things
,
but
meer
darkness
.
Jesus
Christ
himself
,
likewise
,
tells
us
as
much
,
that
natural
men
,
though
wise
men
,
cannot
understand
the
things
of
God
,
the
mysteries
of
the
Gospel
;
they
must
be
revealed
by
God
,
or
they
will
not
be
known
.
And
he
(
seeing
his
Father
exceedingly
honoured
upon
this
account
)
cannot
chuse
but
be
very
thankful
;
as
you
may
see
in
Matth
.
11.15
.
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
revealed
them
to
babes
.
But
yet
more
plainly
:
whereas
H.
H.
speaks
of
a
talent
of
wisdom
and
understanding
given
to
all
the
posterity
of
Adam
,
to
be
improved
in
reference
to
salvation
;
Christ
tells
us
,
that
it
is
peculiarly
given
to
his
disciples
,
and
not
to
others
,
to
know
the
mysteries
of
the
kingdom
of
heaven
,
Matth
.
13.11
.
So
that
from
hence
it
doth
very
clearly
appear
,
(
let
men
say
what
they
will
)
that
notwithstanding
all
the
wisdom
and
understanding
that
is
in
the
whole
lump
of
mankinde
,
there
must
be
some
peculiar
,
choice
,
additional
gift
of
undenstanding
from
God
to
the
creature
,
or
else
he
will
not
be
able
to
understand
the
mysteries
of
the
Gospel
.
And
before
I
leave
this
,
I
shall
appeal
to
the
experience
of
all
those
whom
God
hath
made
wise
to
salvation
,
whether
,
before
God
shined
by
his
Spirit
into
their
hearts
,
they
had
any
of
that
understanding
in
the
mystery
of
the
Gospel
,
which
they
have
now
.
But
if
you
do
further
take
notice
of
H.
H.
expressions
,
you
shall
find
that
he
goeth
about
in
particular
to
tell
you
what
may
be
done
(
as
he
conceives
)
by
this
power
,
and
wisdom
,
and
understanding
,
in
slothful
disobedient
ones
:
for
he
tells
us
,
that
God
hath
given
these
talents
to
all
slothful
disobedient
ones
,
that
they
may
work
out
their
own
salvation
with
fear
and
trembling
.
Now
I
desire
that
this
may
be
further
taken
notice
of
:
for
(
though
afterwards
he
seems
to
smoothe
over
the
business
,
by
telling
us
that
men
have
all
from
God
,
yet
)
here
he
doth
attribute
very
much
to
man
,
upon
a
common
account
;
namely
,
that
all
men
,
as
men
,
even
while
they
are
disobedient
,
may
,
if
they
will
,
work
out
their
own
salvation
.
And
that
we
may
come
to
see
whether
this
be
a
truth
or
no
,
let
us
consider
whether
the
Scripture
speaks
of
any
such
power
in
natural
men
,
to
work
out
their
own
salvation
;
or
whether
ever
God
doth
in
Scripture
give
any
such
command
to
men
in
their
natural
state
so
to
do
:
and
then
let
us
consider
what
the
meaning
of
the
expression
is
,
where
the
Scripture
speaks
of
working
out
our
own
salvation
with
fear
and
trembling
;
and
whether
there
be
not
sufficient
in
that
very
Scripture
,
to
deny
any
such
sense
as
he
would
put
upon
the
words
.
Now
that
the
Scripture
doth
nowhere
speak
of
such
a
power
in
natural
men
,
to
work
out
their
own
salvation
in
his
sense
,
or
indeed
in
any
sense
;
there
hath
been
enough
from
plain
Scripture
already
said
to
the
contrary
:
and
sure
the
Scripture
doth
not
contradict
it self
.
But
again
,
let
us
consider
whether
the
Scripture
that
speaks
of
working
out
our
salvation
with
fear
and
trembling
,
doth
in
the
least
intend
that
exhortation
to
natural
men
;
or
whether
it
be
not
an
exhortation
to
Saints
:
and
that
will
appear
,
if
you
do
consult
with
the
words
of
the
text
at
large
,
Phil
.
2.12
,
13.
Wherefore
,
my
beloved
,
as
you
have
always
obeyed
,
not
as
in
my
presence
onely
,
but
now
much
more
in
my
absence
,
work
out
your
own
salvation
with
fear
and
trembling
:
for
it
is
God
which
worketh
in
you
both
to
will
and
to
do
,
of
his
good
pleasure
.
The
Apostle
gives
this
exhortation
to
the
Saints
in
Christ
Jesus
at
Philippi
:
Now
to
argue
from
hence
,
that
because
the
Apostle
writes
to
Saints
,
exhorting
them
to
work
out
their
salvation
with
fear
and
trembling
;
therefore
all
the
sons
and
daughters
of
Adam
have
received
power
from
God
to
work
out
their
salvation
,
is
to
me
a
very
strange
kind
of
arguing
.
Nay
,
I
should
rather
conclude
,
that
being
the
Apostle
doth
exhort
Saints
to
do
it
,
therefore
it
is
something
peculiar
to
Saints
,
which
doth
not
appertain
to
others
;
nor
is
it
a
thing
within
the
verge
of
other
mens
power
.
But
we
shall
have
Arguments
enough
tending
this
way
,
from
the
very
Scripture
laid
down
before
you
.
For
,
First
,
the
Apostle
calls
them
Beloved
,
to
denote
that
they
were
persons
beloved
of
God
,
and
beloved
of
Saints
;
that
he
did
very
tenderly
affect
them
:
yea
,
we
may
conclude
,
that
,
in
regard
of
the
condition
they
were
in
,
they
were
a
lovely
people
.
But
,
Again
,
the
Apostle
mindes
that
they
were
an
obedient
people
;
yea
,
that
they
were
constantly
obedient
,
not
onely
in
his
presence
,
but
also
in
his
absence
.
So
that
it
doth
appear
,
that
the
Apostle
doth
not
now
begin
to
exhort
them
to
obedience
;
neither
did
they
begin
then
to
be
obedient
:
for
the
Apostle
doth
bear
witness
in
their
behalf
,
that
they
had
always
obeyed
;
which
is
to
be
understood
,
since
the
first
time
that
the
Apostle
had
had
any
acquaintance
with
them
as
Saints
.
I
conclude
from
hence
therefore
,
that
this
exhortation
,
whatever
the
meaning
of
it
is
,
hath
relation
to
Saints
,
beloved
ones
,
obedient
ones
;
and
to
none
other
.
I
shall
therefore
,
in
the
next
place
,
come
to
consider
what
the
meaning
of
the
exhortation
is
:
and
first
,
I
shall
tell
you
,
that
it
is
not
to
be
understood
to
be
a
working
out
of
salvation
so
,
as
that
men
thereby
come
to
be
in
a
state
of
salvation
;
for
it
is
directed
to
such
as
were
in
a
state
of
salvation
at
present
,
as
hath
been
already
clearly
discovered
:
it
must
be
therefore
something
that
is
proper
to
persons
in
a
state
of
salvation
;
which
I
judge
to
be
one
of
these
two
things
:
either
,
First
,
to
endeavour
in
fear
and
trembling
to
know
,
or
to
come
to
a
more
full
acquaintance
with
their
state
;
and
this
may
be
one
meaning
of
it
:
for
many
times
it
is
so
,
that
Saints
are
in
a
happie
estate
,
and
yet
are
full
of
doubts
as
to
the
full
knowledge
of
that
estate
of
theirs
.
Or
else
,
Secondly
,
seeing
holiness
is
part
,
and
a
great
part
of
salvation
;
I
conceive
,
that
by
working
out
salvation
,
he
intends
endeavouring
after
a
high
pitch
of
holiness
,
which
also
doth
tend
to
the
further
discovering
of
their
being
in
a
state
of
salvation
:
and
so
I
judge
this
exhortation
to
be
much
of
the
same
nature
with
that
of
the
Apostle
to
the
Corinthians
,
2
Cor
.
7.1
.
Let
us
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
.
But
that
it
may
not
be
thought
that
God
doth
by
the
Apostle
exhort
the
believing
Philippians
,
to
work
out
their
salvation
(
in
this
sence
)
by
their
own
strength
;
he
tells
them
further
,
That
it
is
God
that
worketh
in
them
,
to
will
and
to
do
,
even
of
his
own
good
pleasure
.
As
if
he
should
say
,
What
I
exhort
you
to
,
you
have
received
strength
in
some
measure
from
God
,
whereby
you
are
able
to
do
it
:
But
seeing
it
is
so
,
that
you
cannot
live
altogether
upon
the
old
stock
,
I
tell
you
,
You
shall
have
,
nay
,
you
have
,
a
constant
supply
from
the
Spirit
of
God
,
whereby
your
faith
shall
be
strengthned
,
and
your
holiness
encreased
,
and
the
work
of
your
salvation
shall
go
on
in
your
souls
:
For
,
saith
he
,
it
is
God
that
worketh
in
you
to
will
and
to
do
of
his
own
good
pleasure
.
So
that
(
without
wronging
of
the
Scripture
,
there
cannot
be
such
a
construction
made
of
this
expression
(
work
out
your
salvation
)
as
Henry
Haggar
would
make
of
it
.
But
however
,
when
he
hath
told
us
of
these
Talents
,
Whereby
,
he
saith
,
disobedient
ones
may
work
out
their
salvation
;
he
tells
us
,
That
this
well
considered
,
will
give
light
into
Rom.
9.10
,
11
,
20
,
21
,
22.
and
if
men
will
needs
understand
,
that
God
loved
Jacob
,
and
hated
Esau
before
they
were
born
,
they
should
consider
that
God
knew
them
both
before
they
were
born
,
and
after
they
were
born
alike
,
according
to
his
foreknowledge
,
as
aforesaid
.
You
see
when
it
is
for
his
own
turn
,
he
can
tell
us
,
That
God
knew
men
before
they
were
born
;
though
before
he
denied
it
.
But
whereas
he
saith
,
If
men
will
needs
understand
,
that
God
loved
Jacob
and
hated
Esau
before
they
were
born
;
I
do
not
know
how
we
can
understand
any
other
,
being
the
Scripture
is
so
clear
.
But
,
saith
he
,
I
know
this
is
brought
,
to
prove
that
Gods
Election
is
not
because
of
works
foreseen
.
And
truely
well
it
may
,
if
you
do
but
consider
seriously
what
the
Astle
saith
in
that
Rom.
9.
where
his
design
is
to
declare
,
that
there
are
,
and
still
have
been
two
sorts
of
men
in
the
world
;
and
he
doth
particularly
instance
two
families
,
and
they
very
eminent
ones
too
,
namely
,
Abraham's
Family
and
Isaac's
;
first
,
Abraham's
Family
,
and
there
was
Ishmael
and
Isaac
,
wherein
was
a
manifestation
of
a
two-fold
seed
;
a
seed
after
the
flesh
,
and
a
seed
according
to
promise
.
The
same
you
have
likewise
in
the
Family
of
Isaac
;
there
was
an
Esau
,
a
son
after
the
flesh
,
and
a
Jacob
,
a
son
according
to
promise
;
and
of
these
he
saith
,
That
the
one
was
loved
by
God
,
and
the
other
hated
.
Nay
,
further
,
(
though
in
Jacob's
Family
he
doth
not
particularly
mention
who
were
sons
after
the
flesh
,
and
who
were
sons
according
to
promise
,
yet
)
he
tells
of
a
two-fold
seed
there
;
for
he
saith
,
They
are
not
all
Israel
,
which
are
of
Israel
.
But
because
it
is
the
family
of
Isaac
,
that
is
at
present
most
in
controversie
,
I
shall
speak
something
to
that
,
and
that
according
to
what
the
Apostle
layeth
down
in
plain
undeniable
expressions
.
For
the
Apostle
tells
us
plainly
both
what
God
did
,
and
why
he
did
it
.
First
,
what
he
did
;
and
that
is
very
plainly
expressed
,
namely
,
that
he
loved
Jacob
,
and
hated
Esau
,
and
that
before
they
were
born
,
and
before
they
did
good
or
evil
.
And
truely
the
expressions
being
so
full
,
may
very
well
serve
to
remove
all
Objections
at
once
;
being
the
Apostle
doth
not
onely
say
,
before
they
were
born
;
but
likewise
,
before
they
had
done
either
good
or
evil
;
to
shew
,
that
the
obedience
of
the
creature
,
is
not
at
all
a
ground
wherefore
God
loves
him
.
But
the
Apostle
tells
us
likewise
why
the
Lord
did
love
Jacob
,
and
hate
Esau
before
they
were
born
,
and
before
they
had
done
good
or
evil
;
and
that
is
,
That
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
of
him
that
calleth
.
Which
is
as
if
the
Apostle
had
said
,
God
would
not
suspend
his
love
till
Jacob
was
born
,
and
had
acted
in
a
way
of
obedience
to
him
;
but
before
he
was
born
,
God
loved
him
,
that
the
purpose
of
God
according
to
Election
,
might
stand
upon
the
right
Foundation
,
and
not
be
built
upon
the
works
and
obedience
of
Jacob
or
any
other
creature
.
But
the
Apostle
well
knowing
what
Objection
might
be
made
against
this
dealing
of
God
,
by
men
by
corrupt
mindes
,
doth
lay
down
the
Objection
,
and
answer
it
himself
▪
for
the
better
clearing
of
the
Truth
in
hand
.
The
Objection
is
in
vers
.
14.
Is
there
unrighteousness
with
God
?
As
if
the
Apostle
should
now
personate
such
men
,
and
say
,
Sure
this
seems
to
be
a
strange
dealing
of
God
:
how
can
it
be
thought
that
the
righteousness
of
God
should
be
kept
without
violation
,
if
God
doth
hate
men
without
any
cause
at
all
given
by
them
,
without
their
doing
any
evil
?
Now
for
answer
to
this
Question
,
Whether
there
be
unrighteousness
with
God
?
the
Apostle
gives
this
brief
answer
,
God
forbid
;
or
,
as
it
is
in
the
Greek
,
Let
it
not
be
:
As
if
he
should
say
,
Let
there
not
be
a
thought
of
any
such
thing
,
as
that
there
can
possibly
be
any
unrighteousness
with
God
.
Now
whereas
it
was
added
in
the
Objection
,
that
God
cannot
without
violation
of
his
justice
,
hate
men
without
any
cause
given
by
themselves
;
Now
to
this
I
answer
,
God
loves
no
men
nor
women
,
but
Saints
;
nor
hates
he
any
men
and
women
,
but
wicked
ones
:
but
yet
he
loves
and
hates
before
they
are
either
actually
Saints
or
sinners
.
But
if
it
be
minded
what
further
answer
the
Apostle
gives
to
the
Objection
,
it
will
appear
to
be
a
full
one
indeed
:
for
he
brings
a
very
clear
Scripture
as
an
answer
thereto
:
For
(
saith
the
Apostle
)
he
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
:
which
Scripture
you
shall
finde
in
Exod
.
33.19
.
So
that
we
may
take
notice
from
hence
,
that
it
is
a
Prerogative
Royal
that
God
doth
reserve
to
himself
,
That
he
will
have
mercy
on
whom
he
will
have
mercy
,
and
harden
whom
he
will
,
as
it
is
in
vers
.
18.
of
this
Rom.
9.
and
that
he
will
not
be
controlled
by
the
creature
,
though
he
doth
both
love
and
hate
,
before
good
or
evil
are
acted
by
the
person
thus
loved
or
hated
.
But
further
,
when
the
Apostle
had
been
telling
of
us
,
that
mercy
and
compassion
are
by
God
dispensed
to
the
sons
of
men
meerly
upon
account
of
the
will
of
God
,
he
comes
to
lay
down
a
notable
Conclusion
,
vers
.
16.
So
then
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
Which
doth
plainly
deny
,
that
either
the
will
of
the
creature
,
or
the
utmost
improving
the
ability
of
the
creature
,
(
for
't
is
well
known
,
that
in
running
,
a
man
puts
forth
his
whole
strength
)
doth
contribute
any
thing
towards
the
salvation
of
the
creature
.
But
yet
the
great
Controversie
,
and
that
which
men
can
hardly
digest
,
is
,
That
God
should
meerly
,
at
his
own
will
,
harden
men
.
Now
that
this
is
so
,
likewise
,
the
Apostle
proves
from
Scripture
,
Exod
.
9.6
.
where
God
speaking
to
Pharaoh
,
saith
to
him
,
Even
for
the
same
purpose
I
have
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
Name
might
be
declared
thorowout
all
the
earth
.
Therefore
,
saith
Paul
,
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
The
proof
that
the
Apostle
gives
,
is
full
;
and
the
conclusion
that
he
draws
from
it
,
is
clear
:
and
who
dares
now
question
whether
God
may
do
thus
or
no
?
God
leaves
Pharaoh
under
his
natural
hardness
,
and
doth
as
it
were
deliver
him
fully
up
to
the
power
of
that
innate
corruption
;
and
so
he
becomes
hard-hearted
indeed
against
the
people
of
God
,
and
God
himself
.
Now
if
you
would
know
why
God
(
who
could
have
softned
his
stony
heart
if
he
had
pleased
)
doth
thus
deliver
him
up
to
hardness
;
God
tells
us
himself
why
he
did
it
,
namely
,
That
his
power
might
be
known
,
and
that
his
Name
might
be
declared
thorow
all
the
ea●th
:
as
if
God
should
say
,
I
will
deliver
up
this
great
King
to
hardness
of
heart
,
that
so
he
(
setting
himself
against
me
and
my
people
)
may
feel
my
power
;
and
that
the
whole
world
,
that
hears
of
the
business
,
may
know
,
that
in
power
the
God
of
Israel
doth
infinitely
surpass
the
proud
King
of
Egypt
.
Object
.
But
it
may
be
some
will
say
,
This
that
the
Apostle
mentions
concerning
Gods
hardening
Pharaoh
,
is
but
a
hardening
of
him
in
reference
to
his
outward
destruction
:
but
that
God
should
meerly
upon
his
own
will
harden
men
unto
final
destruction
of
soul
and
body
,
this
seems
very
harsh
.
Answ
.
Now
to
this
I
answer
first
,
by
concession
:
I
confess
,
that
which
the
Scripture
doth
particularly
mention
concerning
Pharaoh
and
the
Egyptians
,
is
a
temporal
destruction
.
But
yet
I
must
say
further
,
that
we
cannot
say
that
was
all
.
But
then
in
the
next
place
,
if
it
will
be
granted
that
God
may
at
pleasure
bring
a
temporal
destruction
,
I
do
not
know
but
that
upon
the
same
we
may
conclude
likewise
,
that
he
hath
power
and
authority
at
pleasure
to
harden
men
unto
final
destruction
of
soul
and
body
.
For
if
we
speak
of
the
justice
or
injustice
of
an
action
,
it
is
as
really
unjust
to
burn
a
man
in
the
hand
,
or
to
inflict
some
petty
punishment
upon
him
without
ground
,
and
against
Law
,
as
to
hang
him
.
Now
thus
I
argue
:
If
by
vertue
of
the
unlimited
will
of
God
,
he
may
harden
Pharaoh
as
to
the
destruction
of
his
body
;
by
vertue
of
the
same
unlimited
will
,
he
may
harden
him
or
whom
else
he
pleaseth
,
as
to
a
final
destruction
:
for
there
are
no
bounds
to
be
set
to
that
that
is
unlimited
.
But
the
Apostle
,
vers
.
19.
lays
down
a
dreadful
Objection
,
which
he
supposeth
some
may
be
ready
to
make
:
and
truely
too
many
have
made
it
in
these
days
.
The
Objection
is
this
:
Why
doth
he
yet
finde
fault
?
for
who
hath
resisted
his
will
?
Oh
sad
!
that
ever
it
should
enter
into
the
heart
,
or
proceed
out
of
the
mouth
of
any
proud
arrogant
creature
,
thus
to
contend
with
God
after
this
manner
:
for
it
is
as
if
such
a
proud
carnal
heart
should
say
,
If
it
be
the
will
of
God
that
I
should
be
hardened
,
and
I
am
so
,
then
it
seems
he
hath
his
will
;
and
why
then
doth
he
complain
,
and
blame
me
for
sinning
against
him
?
Now
when
the
Apostle
hath
laid
down
this
Objection
,
in
stead
of
an
answer
,
he
gives
a
check
in
the
first
place
to
the
carnal
Objector
;
and
that
by
putting
a
question
to
him
,
thus
:
Nay
but
O
man
,
who
art
thou
that
repliest
against
God
?
As
if
he
should
say
,
What
,
art
thou
a
man
,
a
creature
,
and
yet
darest
thou
be
so
bold
as
to
reply
against
thy
Creator
?
Thy
Objection
hath
been
answered
sufficiently
to
stop
thy
mouth
,
if
thou
hadst
but
the
modesty
that
thou
as
a
creature
shouldest
have
;
and
yet
darest
thou
reply
?
But
besides
this
,
the
Apostle
goeth
about
to
convince
such
a
perverse
obstinate
spirit
,
if
it
be
possible
,
by
telling
him
of
the
Potter
making
what
use
of
the
clay
he
pleaseth
;
and
so
likewise
of
the
vessels
when
he
hath
made
them
:
and
he
seems
to
argue
thus
:
O
thou
vain
man
!
wilt
thou
grant
more
to
the
creature
then
to
the
Creator
?
Hath
the
Potter
power
to
make
what
vessel
he
please
,
and
designe
it
to
what
use
he
please
;
and
wilt
thou
deny
God
that
authority
,
who
made
the
Potter
?
It
is
an
evil
,
to
measure
God
by
the
creature
;
but
to
put
God
below
the
creature
,
must
needs
be
a
far
greater
evil
.
Now
this
Scripture
in
Rom.
9.
having
been
thus
far
considered
,
I
judge
there
may
be
sufficient
ground
of
proof
from
thence
(
whatever
H.
H.
thinks
)
that
God's
election
is
not
because
of
works
foreseen
.
But
however
,
he
endeavours
to
remove
this
block
out
of
his
own
way
,
by
distinguishing
works
,
into
works
done
while
we
are
out
of
Christ
,
and
works
done
when
we
are
in
Christ
,
thus
:
It
is
true
,
God
doth
not
chuse
us
because
of
any
works
of
righteousness
that
we
have
done
,
or
can
do
out
of
Christ
:
but
it
is
because
of
works
of
righteousness
that
Christ
himself
hath
wrought
for
us
in
his
own
person
,
and
doth
work
by
us
and
in
us
when
we
are
believers
.
Now
I
desire
it
may
be
considered
,
whether
this
distinction
of
works
will
help
him
or
no
:
and
truely
,
for
my
part
,
I
judge
,
that
when
the
Apostle
doth
exclude
works
,
he
doth
not
shut
out
some
,
and
take
in
some
;
but
he
shuts
out
all
works
,
of
what
kinde
soever
,
and
at
what
time
soever
they
are
performed
;
whether
when
we
are
out
of
Christ
,
or
in
Christ
.
Therefore
I
know
no
reason
why
we
should
distinguish
,
where
God
doth
not
.
But
however
,
it
may
be
worth
the
enquiring
,
whether
there
be
any
ground
from
Scripture
,
to
believe
,
that
works
performed
by
the
creature
when
he
is
in
Christ
,
and
the
Spirit
of
Christ
in
him
,
be
the
cause
of
our
Election
;
nay
,
whether
there
be
any
shadow
of
ground
to
believe
that
what
Christ
hath
wrought
for
us
in
his
own
person
,
be
a
ground
or
cause
of
Election
.
Now
that
it
is
not
works
done
by
us
,
that
are
the
cause
of
Election
;
for
works
are
excluded
:
and
works
done
by
us
,
when
Christ
is
in
us
,
are
no
less
works
then
those
that
are
done
before
Christ
is
in
us
,
or
we
in
Christ
.
But
because
these
works
are
done
by
the
power
of
the
Spirit
of
Christ
in
us
,
and
therefore
may
seem
to
contribute
something
of
causality
to
our
Election
;
I
shall
therefore
adde
,
that
the
works
of
Christ
in
us
,
are
not
a
cause
of
our
Election
:
for
(
as
hath
been
already
demonstrated
)
we
were
elected
before
we
had
the
Spirit
of
Christ
;
and
we
are
elected
unto
that
obedience
,
and
those
good
works
which
are
by
the
Spirit
of
Christ
wrought
in
us
.
Now
that
good
wo●ks
should
be
both
the
cause
for
which
,
and
the
end
to
which
we
are
elected
,
is
not
to
be
imagined
.
But
yet
further
,
I
say
,
Our
Election
is
not
because
of
those
works
that
Christ
hath
wrought
for
us
in
his
own
person
;
and
that
I
prove
thus
:
Gods
electing
love
,
or
Gods
chusing
of
us
in
Christ
before
the
foundation
of
the
world
,
was
the
cause
why
he
sent
Jesus
Christ
:
for
,
God
so
loved
the
world
,
that
he
gave
his
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
Now
Election
being
(
as
hath
been
proved
)
an
eternal
act
in
God
;
and
the
sending
of
Christ
into
the
world
,
to
perform
actually
the
office
of
a
Mediator
,
being
an
act
performed
in
the
fulness
of
time
:
it
cannot
be
imagined
that
the
act
of
Election
in
God
,
and
the
act
of
Mediatorship
in
Christ
,
should
be
mutual
causes
and
effects
of
each
other
.
But
whereas
H.
H.
himself
doth
in
this
distinction
concerning
Works
seem
wholly
to
shut
out
works
done
before
conversion
;
I
judge
it
is
sufficient
to
overthrow
whatever
he
saith
concerning
Works
:
but
it
doth
more
particularly
minde
me
of
one
Contradiction
,
viz.
whereas
before
he
had
spoken
of
talents
that
God
had
given
to
disobedient
ones
,
for
this
end
,
that
they
might
work
out
their
salvation
with
fear
and
trembling
;
he
now
affirms
that
no
works
are
required
of
unbelievers
.
Now
whether
this
be
a
Contradiction
or
no
,
let
any
man
judge
.
But
I
shall
now
come
to
another
distinction
that
he
makes
,
and
that
is
concerning
boasting
in
works
;
what
works
we
may
boast
in
,
and
what
works
we
may
not
boast
in
.
He
doth
grant
,
that
boasting
in
the
works
of
the
Law
,
and
boasting
in
works
before
believing
,
is
reproved
.
But
yet
he
brings
a
Scripture
to
prove
that
there
may
be
a
boasting
of
works
done
after
believing
,
2
Cor
.
11.10
.
where
Paul
saith
,
As
the
truth
of
Christ
is
in
me
,
no
man
shall
stop
me
of
this
boasting
in
the
regions
of
Achaia
.
Now
I
would
desire
that
it
may
be
considered
seriously
,
whether
there
be
any
thing
to
boast
of
mentioned
by
the
Apostle
;
or
whether
he
doth
declare
any
boasting
in
himself
,
as
if
he
had
done
any
thing
that
was
a
cause
of
his
election
.
His
boasting
here
,
is
a
constrained
boasting
,
occasioned
by
the
vain
boasting
of
those
false
teachers
that
were
crept
in
among
the
Corinthians
;
and
that
the
Apostle
might
vindicate
the
truth
of
the
Gospel
,
and
likewise
the
simplicity
of
it
,
he
tells
them
,
that
though
he
have
preached
the
Gospel
in
a
very
plain
way
,
and
so
be
by
them
counted
rude
;
yet
he
was
not
rude
in
knowledge
.
But
the
main
thing
that
he
doth
boast
of
,
is
,
that
he
hath
preached
the
Gospel
freely
to
the
Church
of
Corinth
,
though
now
they
were
drawn
to
undervalue
him
:
nay
,
that
he
robbed
other
Churches
to
do
them
service
,
(
whereas
he
might
have
been
chargeable
to
them
.
)
So
that
now
(
the
Apostle
having
met
with
so
much
unkindness
from
them
,
from
whom
he
might
justly
expect
more
then
ordinary
respect
)
he
is
forced
to
tell
them
what
he
hath
done
,
out
of
tenderness
to
them
.
B●t
H.
H.
go●th
on
,
and
tells
us
,
that
though
Paul
cried
down
〈…〉
before
faith
in
so
many
places
,
yet
he
preached
up
works
after
believing
loud
enough
,
in
the
1
Tit
.
8.
This
is
a
faithful
saying
,
and
these
things
I
will
that
thou
constantly
affirm
,
that
they
which
have
believed
in
God
,
might
be
careful
to
maintain
good
works
,
for
they
are
good
and
profitable
,
&c.
Now
truely
I
cannot
but
wonder
why
he
speaks
after
such
a
manner
,
or
why
he
brings
this
Scripture
to
prove
that
Paul
did
press
good
works
;
truely
I
judge
that
he
might
have
brought
many
other
places
,
if
there
had
been
need
,
to
have
proved
that
it
is
a
duty
to
press
good
works
upon
Saints
;
or
that
it
is
duty
for
Saints
to
do
good
works
:
but
this
being
not
at
all
denyed
by
us
,
I
think
he
might
very
well
have
spared
his
labour
.
But
must
it
follow
,
that
therefore
these
good
works
must
needs
be
the
cause
of
Election
?
But
I
wonder
why
he
could
not
as
well
mention
the
last
word
in
the
verse
,
as
mention
the
rest
;
sure
I
am
ready
to
believe
that
there
is
some
deceit
in
it
:
the
Apostle
saith
These
are
profitable
to
men
;
but
H.
H.
saith
they
are
profitable
,
and
leaves
men
out
.
Now
I
conceive
he
would
have
us
believe
,
that
these
good
works
are
profitable
to
the
man
himself
,
in
reference
to
his
salvation
;
whereas
the
Apostle
onely
saith
,
these
good
works
are
good
and
profitable
to
men
,
that
is
,
that
other
men
will
be
benefited
thereby
.
Another
Scripture
that
he
brings
,
is
that
formerly
mentioned
Phil
.
2.12
,
13.
Work
out
your
salvation
,
&c.
Now
here
I
cannot
but
again
take
notice
of
his
deceitful
contradicting
of
himself
,
for
in
the
very
same
page
of
his
Book
he
had
made
use
of
this
Scripture
,
as
applicable
to
disobedient
ones
,
and
now
he
applyeth
it
onely
to
believers
;
but
I
conceive
there
need
no
more
at
present
be
said
to
that
Scripture
.
But
he
mentioneth
some
of
the
words
of
another
Scripture
yet
,
and
that
is
2
Cor
.
6.1
.
We
then
as
workers
together
with
him
,
beseech
you
that
you
receive
not
the
grace
of
God
in
vaine
.
Now
the
Apostle
in
this
place
doth
but
declare
himself
and
other
ministers
of
the
Gospel
to
be
workers
together
with
God
in
the
work
of
the
Gospel
,
not
as
if
they
were
equal
with
God
in
doing
the
work
,
but
rather
that
they
are
instruments
in
the
hand
of
God
,
whereby
he
doth
work
upon
the
hearts
of
men
.
And
that
it
may
appeare
that
it
is
his
designe
to
attribute
to
himself
no
more
but
the
honour
that
is
due
to
him
as
Gods
Instrument
,
we
may
see
by
what
he
saith
to
the
same
thing
in
2
Cor
.
4.7
.
We
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
not
of
us
.
But
all
this
makes
nothing
at
all
to
the
proofe
of
the
thing
that
he
would
prove
thereby
,
viz.
that
good
works
which
are
performed
by
men
after
they
believe
,
are
the
cause
of
Election
.
But
what
a
deale
ado
he
makes
about
that
which
he
had
spoken
enough
on
before
,
though
to
little
purpose
,
That
although
God
saw
Adam
would
fall
,
yet
he
saw
him
a
creature
first
,
or
else
he
could
not
have
foreseen
,
he
would
fall
when
he
was
a
creature
:
therefore
God
is
the
God
of
order
,
and
not
of
confusion
,
and
foreseeth
all
things
orderly
,
and
not
confusedly
.
Much
more
he
saith
to
the
same
purpose
,
which
,
he
saith
(
if
well
considered
)
would
put
an
end
to
all
the
confused
and
distracted
thoughts
in
men
about
these
things
.
Now
for
my
own
part
,
I
do
not
judge
that
there
is
any
need
to
say
any
thing
more
then
hath
been
said
already
to
these
things
;
onely
this
I
shall
adde
,
that
we
need
not
trouble
our selves
about
Gods
order
of
working
;
I
am
sure
it
doth
not
become
us
to
prescribe
him
an
order
.
It
is
sufficient
for
us
,
that
we
may
see
from
cleare
Scripture
what
God
hath
done
as
to
the
matter
of
election
,
before
the
foundation
of
the
world
.
Now
as
to
that
place
which
he
quoteth
(
though
he
renders
the
words
somthing
false
)
1
Cor
.
14
,
33.
God
is
the
God
of
order
,
(
as
he
saith
,
though
the
Apostle
saith
peace
)
not
of
confusion
;
I
conceive
that
this
makes
nothing
for
his
purpose
neither
.
For
the
designe
of
the
Apostle
is
to
bring
the
Corinthians
to
an
orderly
walking
,
as
you
may
see
in
the
last
verse
of
the
Chapter
;
and
in
this
33
verse
he
saith
,
God
is
not
the
author
,
or
the
God
(
for
I
confess
author
is
not
in
the
Greeke
)
of
confusion
,
but
of
peace
,
as
in
all
Churches
of
the
Saints
.
Now
that
the
Apostle
may
prevaile
with
them
as
to
an
orderly
peaceable
working
,
he
tells
them
that
God
is
the
God
of
peace
;
and
so
by
consequence
,
whatever
discord
and
confusion
was
among
them
,
came
from
Satan
and
corruption
.
But
,
saith
H.
H.
It
may
be
some
will
yet
object
,
that
I
hold
faith
and
obedience
in
us
to
be
the
cause
of
Gods
electing
or
chusing
us
to
life
and
Glory
.
For
answer
to
which
objection
of
his
(
before
I
come
to
take
notice
of
his
answer
)
I
must
say
thus
much
:
If
this
be
not
his
designe
,
he
hath
been
hitherto
at
a
great
loss
in
finding
out
expression
to
set
out
his
opinion
.
And
I
think
no
man
that
reads
those
six
first
pages
of
his
book
,
can
judge
any
other
,
but
that
he
hath
indeavoured
by
all
the
Scriptures
and
Arguments
that
he
hath
brought
,
to
prove
this
;
which
now
by
his
Objection
he
would
seeme
to
be
a
great
injury
if
any
should
charge
it
upon
him
,
as
his
opinion
.
Now
that
it
may
appear
that
we
do
not
wrong
him
,
if
we
do
say
,
that
he
holds
that
our
faith
and
obedience
is
the
cause
of
God's
electing
us
to
life
and
glory
;
let
us
take
a
little
notice
what
he
saith
presently
after
his
own
Answer
to
the
Objection
,
in
pag
.
7.
of
his
Book
:
Suppose
I
should
affirm
my
Obedience
to
be
the
cause
of
my
election
to
Salvation
,
&c.
But
it
may
be
he
will
say
,
We
may
suppose
that
that
is
not
our
opinion
,
(
for
Arguments
sake
.
)
To
which
I
answer
,
If
it
be
but
a
bare
supposition
of
that
which
he
doth
not
hold
as
his
Opinion
,
it
seems
strange
to
me
,
that
he
should
build
all
that
follows
upon
it
,
as
he
doth
.
But
I
shall
now
come
to
consider
what
Answer
he
gives
to
his
Objection
,
which
is
in
these
words
:
That
Faith
in
Christ
,
and
Obedience
to
Christ
is
[
a
cause
]
without
which
God
chuseth
none
to
Life
and
Salvation
,
I
affirm
,
because
we
never
read
that
God
chose
any
disobedient
unbeliever
to
Life
and
Glory
,
which
lived
and
died
so
:
but
that
it
is
[
the
cause
]
for
which
he
doth
chuse
any
,
I
shall
utterly
deny
.
There
are
two
things
in
this
Answer
of
his
to
the
Objection
,
to
be
taken
notice
of
:
first
,
what
he
affirms
;
secondly
,
what
he
denyes
.
First
,
he
affirms
,
That
Faith
in
Christ
,
and
Obedience
to
Christ
,
is
a
cause
without
which
God
chuseth
none
to
Life
and
Salvation
.
Now
before
I
go
any
further
,
I
must
deny
what
he
affirms
;
for
the
contrary
to
what
he
saith
is
cleer
in
Scripture
.
I
shall
grant
,
that
God
chuseth
none
to
Salvation
,
but
before
he
bestows
the
fulness
of
Salvation
and
Glory
upon
them
,
he
works
faith
in
them
,
and
makes
them
obedient
;
but
that
he
chuseth
them
without
Faith
and
Obedience
is
plain
,
in
that
they
were
chose
(
as
hath
been
proved
)
before
the
foundation
of
the
world
;
but
they
believe
not
,
till
God
by
his
Spirit
works
upon
their
hearts
,
after
,
and
sometimes
,
a
great
while
after
they
are
born
.
But
whereas
he
tells
us
,
That
he
doth
utterly
deny
Faith
and
Obedience
to
be
the
cause
for
which
he
doth
chuse
any
to
life
and
salvation
;
I
cannot
but
wonder
,
that
he
should
here
deny
it
,
and
a
little
lower
in
the
same
seventh
page
of
his
Book
,
affirm
it
;
mark
his
words
:
Thus
all
men
may
see
,
that
I
do
not
hold
that
God
chose
any
to
Life
&
Salvation
for
any
good
in
them
,
before
he
put
it
in
them
:
intimating
,
that
it
is
for
the
good
that
is
in
them
,
that
they
are
chose
;
though
he
would
have
us
think
,
that
they
had
that
good
from
God
at
first
.
Now
I
desire
it
may
be
taken
notice
of
,
that
there
is
in
this
particular
abundance
of
saying
and
unsaying
;
so
that
what
he
saith
in
other
places
,
is
to
be
the
more
narrowly
looked
into
.
I
shall
now
come
to
consider
his
chain
of
Causes
;
and
truely
I
must
needs
say
,
before
I
begin
the
particular
examination
of
them
,
that
though
he
makes
a
great
flourish
,
yet
there
is
no
proof
at
all
,
by
what
he
speaks
,
of
that
which
he
would
infer
;
for
the
thing
that
he
would
infer
,
is
,
That
man's
Obedience
is
the
Cause
of
his
Election
.
For
thus
he
begins
:
Suppose
I
should
affirm
my
Obedience
to
be
the
cause
of
my
election
to
Salvation
.
And
truely
,
if
you
do
suppose
such
a
thing
,
I
must
needs
say
,
You
suppose
that
which
is
not
to
be
supposed
;
for
the
Scripture
will
not
warrant
any
such
supposition
,
for
the
Scripture
attributes
all
to
Free-grace
.
But
he
goeth
on
:
What
then
,
saith
he
,
is
the
cause
of
my
Obedience
?
His
answer
is
,
My
love
to
Christ
.
Now
I
would
fain
know
,
whether
he
doth
attribute
the
power
of
efficiency
to
the
love
of
the
creature
to
Christ
:
if
he
do
,
I
should
desire
to
have
seen
the
proof
of
it
;
if
he
doth
not
,
I
judge
he
had
as
good
have
said
nothing
.
I
grant
that
obedience
to
Christ
,
is
the
demonstration
of
our
love
to
Christ
;
and
our
love
to
Christ
,
is
that
which
is
an
inward
motive
in
us
to
obedience
:
but
if
you
would
know
what
is
the
cause
of
our
obedience
;
I
say
,
it
is
the
same
which
is
the
cause
of
our
love
to
Christ
,
and
that
is
,
God's
electing
love
:
Ephes
.
2.11
.
For
we
are
his
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
which
God
hath
before
ordained
,
that
we
should
walk
in
them
.
From
whence
we
may
see
,
that
God's
fore-ordaining
of
men
,
is
the
cause
of
their
doing
good
works
.
And
that
place
,
Ephes
.
1.4
.
which
hath
been
so
much
spoken
to
already
,
doth
prove
the
same
thing
abundantly
;
According
as
he
hath
chosen
us
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
unblameable
before
him
in
love
.
Where
Election
before
the
foundation
of
the
world
,
is
said
to
be
the
cause
both
of
our
love
and
of
our
holiness
.
But
he
tells
us
in
his
next
Question
and
Answer
,
That
our
Faith
in
Christ
is
the
cause
of
our
love
to
Christ
.
But
I
need
not
say
much
to
this
;
it
is
enough
,
that
you
have
heard
already
another
cause
of
love
;
and
likewise
,
that
the
Scripture
nowhere
saith
,
That
our
faith
in
Christ
is
the
cause
of
our
love
to
Christ
:
but
rather
,
that
our
faith
and
love
both
,
are
wrought
in
us
by
that
same
Free-love
of
God
which
did
elect
us
.
But
in
the
Answer
to
his
next
Question
,
he
tells
us
,
That
the
preaching
of
the
Gospel
of
Christ
is
the
Cause
of
Faith
.
Now
to
this
I
say
,
It
is
true
,
it
is
an
instrument
that
Christ
makes
use
of
to
work
Faith
in
men
:
but
that
is
all
that
(
from
what
the
Scripture
speaks
in
this
case
)
can
be
granted
.
But
it
is
worth
the
considering
,
what
he
intends
by
preaching
of
the
Gospel
of
Christ
.
Now
this
is
the
Gospel
that
he
speaks
of
,
viz.
That
Christ
died
for
my
sins
,
and
rose
again
for
my
justification
.
Now
I
do
not
know
any
warrant
,
that
any
man
hath
from
Christ
to
preach
to
men
such
a
Gospel
,
(
for
the
first
working
of
faith
in
them
,
)
That
Christ
died
for
them
,
and
rose
again
for
them
.
The
Gospel
which
Christ
commands
his
Disciples
to
preach
to
every
creature
,
is
,
That
he
that
believeth
and
is
baptised
shall
be
saved
,
and
he
that
believeth
not
shall
be
damned
:
but
that
Christ
died
for
the
sins
,
and
rose
again
for
the
justification
of
every
particular
man
to
whom
this
Gospel
is
preached
,
is
not
to
be
affirmed
;
for
if
all
men
are
just●fied
,
then
all
men
are
saved
;
which
cannot
be
affirmed
.
It
is
true
,
the
Apostle
,
when
he
writes
to
the
Corinthians
,
who
did
then
believe
in
Christ
,
tells
them
,
1
Cor
.
15.3
4.
That
he
delivered
to
them
first
of
all
,
which
he
also
received
,
how
that
Christ
died
for
their
sins
,
(
that
is
,
for
the
sins
of
those
that
believe
in
him
)
according
to
the
Scriptures
;
and
,
that
he
was
buried
,
and
rose
again
the
third
day
according
to
the
Scriptures
.
Now
you
have
heard
already
what
the
Scripture
saith
as
to
this
particular
,
namely
,
That
they
that
believe
shall
be
saved
;
not
all
that
hear
the
Gospel
preached
:
for
then
there
need
be
no
such
word
as
this
preached
to
them
,
[
he
that
believeth
not
shall
be
damned
.
]
Again
,
in
his
Answer
to
the
next
Question
,
he
tells
us
,
That
Christ
dying
for
us
is
the
cause
of
preaching
the
Gospel
to
us
.
Now
for
answer
to
this
,
I
grant
that
the
death
of
Christ
for
sinners
is
the
matter
of
the
Gospel
;
but
the
real
and
immediate
cause
of
preaching
the
Gospel
,
is
the
anoynting
of
Christ
,
as
may
be
seen
by
what
Christ
saith
himself
,
Luke
4.18
.
The
spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospel
to
the
poor
,
&c.
So
that
it
is
apparent
from
hence
,
that
Christ
his
being
anoynted
and
designed
by
the
Father
to
that
work
,
was
the
cause
both
why
Christ
did
preach
the
Gospel
himself
,
and
why
he
did
and
doth
employ
others
at
this
day
,
and
will
do
till
his
coming
again
to
preach
the
Gospel
to
the
sons
of
men
.
I
confess
at
last
he
mentioneth
one
proper
Cause
,
and
that
is
this
;
he
tells
us
,
That
God's
great
love
of
pity
wherewith
he
loved
us
,
even
when
we
were
dead
in
trespasses
and
sins
,
is
the
cause
of
Christ
his
dying
for
us
.
But
I
shall
now
come
to
consider
his
Causes
in
that
order
of
descent
wherein
he
layes
them
down
,
together
with
the
Scriptures
that
he
brings
for
proof
,
And
First
,
he
saith
,
God's
love
to
the
sons
of
men
,
as
they
were
sinners
against
him
,
and
enemies
to
him
,
was
the
cause
of
his
sending
his
Son
to
die
for
sinners
,
for
his
enemies
,
for
the
ungodly
,
for
the
unjust
,
as
appeareth
(
saith
he
)
by
these
following
Scriptures
,
John
3.16
.
Rom.
5.6.8
,
10.
1
Pet
.
3.8
.
And
truely
,
I
shall
easily
grant
this
to
be
a
Truth
:
and
indeed
if
he
considers
what
hath
been
granted
by
me
,
and
what
is
the
Opinion
generally
of
those
that
hold
the
Truth
as
it
is
in
Jesus
,
he
need
not
take
pains
to
prove
this
;
for
it
will
be
something
difficult
to
meet
with
any
that
will
oppose
it
,
without
it
be
some
that
are
of
the
same
Opinion
with
himself
.
But
however
,
I
shall
a
little
consider
one
or
two
of
the
places
that
he
mentioneth
;
and
it
will
appear
,
that
the
love
of
God
was
not
onely
the
cause
of
sending
Christ
to
die
for
sinners
;
but
likewise
,
that
it
was
the
cause
of
that
Salvation
,
which
men
obtain
by
the
death
of
Christ
.
First
,
we
shall
consider
that
in
John
3.16
,
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
From
whence
I
conclude
,
that
the
love
of
God
was
as
real
a
cause
of
Salvation
by
Christ
,
as
of
the
sending
of
Christ
.
And
when
I
say
it
is
the
cause
of
Salvation
,
I
mean
,
it
is
the
cause
both
of
the
end
,
and
of
the
means
tending
to
the
end
;
so
that
when
he
hath
said
,
That
the
love
of
God
was
the
cause
of
sending
his
Son
,
he
might
have
added
the
rest
of
those
things
which
he
calleth
Causes
,
and
so
have
said
,
That
the
love
of
God
to
sinners
,
is
the
cause
of
sending
Christ
to
die
,
of
preaching
the
Gospel
,
of
working
faith
,
love
and
obedience
by
his
Spirit
in
the
preaching
of
the
Gospel
;
and
at
last
,
of
that
glory
which
the
people
of
God
are
possessed
at
last
withal
.
So
that
according
to
this
Scripture
,
(
which
according
to
the
extent
of
it
,
doth
reach
from
Election
to
Glorification
)
he
need
have
mentioned
but
one
cause
of
man's
Salvation
.
The
other
Scripture
that
I
shall
take
notice
of
,
is
,
1
Pet
.
3.18
.
For
Christ
also
hath
suffered
for
sins
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
.
From
whence
I
conclude
,
that
God
in
sending
his
Son
,
and
the
Son
in
dying
,
(
being
sent
)
have
both
one
design
,
viz.
To
carry
on
the
work
of
Salvation
,
till
those
that
are
to
be
saved
are
put
in
possession
of
that
Salvation
that
Free-love
hath
provided
for
them
.
But
however
,
though
I
need
take
no
further
notice
of
his
Causes
,
yet
I
shall
go
on
.
He
saith
,
That
Christ's
dying
for
our
sins
,
and
rising
again
from
the
dead
,
is
the
cause
of
the
Gospels
being
preached
to
sinners
.
But
having
spoken
something
to
this
already
;
I
shall
add
the
less
now
.
Yet
I
judge
it
may
not
be
amiss
to
consider
whether
the
Scriptures
that
he
brings
,
prove
the
thing
in
hand
or
no
.
The
first
Scripture
mentioned
(
though
false
rendred
by
him
)
is
Mat
.
28.18
,
19.
And
Jesus
came
and
spake
to
them
,
saying
,
All
power
is
given
unto
me
in
heaven
and
in
earth
:
Go
ye
therefore
and
teach
all
Nations
,
&c.
Now
let
any
one
judge
whether
this
Scripture
be
sufficient
to
prove
what
he
would
infer
from
it
.
I
confess
we
may
conclude
from
hence
,
That
all
power
in
Heaven
and
in
Earth
,
was
after
the
Resurrection
of
Christ
(
according
to
the
designation
and
appointment
of
God
)
given
unto
Jesus
Christ
,
and
he
by
vertue
of
this
power
did
send
Disciples
forth
to
preach
the
Gospel
;
but
still
I
say
,
(
as
I
have
said
and
proved
from
Luke
4.18
.
)
That
the
anointing
of
Christ
,
or
the
designing
of
him
to
the
Office
of
Mediator
,
is
the
cause
of
preaching
the
Gospel
.
And
therefore
it
is
,
that
Christ
speaking
of
this
authority
of
his
,
would
have
us
know
,
that
the
authority
,
and
the
exercise
of
it
,
is
by
vertue
of
the
decree
God
,
Psal
.
2.7
.
I
will
declare
the
decree
,
saith
he
.
And
sure
I
am
ready
to
think
,
that
H.
H.
hath
some
apprehension
,
that
his
inference
will
not
come
in
full
from
the
consideration
of
that
Scripture
that
he
mentioneth
:
and
therefore
(
it
seems
)
he
altereth
it
a
little
,
that
it
may
be
the
more
fit
for
his
turn
;
and
instead
of
saying
,
All
power
is
given
to
me
,
he
saith
,
All
power
is
mine
;
as
if
his
Death
and
Resurrection
had
been
the
efficient
cause
of
that
power
and
the
exercise
thereof
in
the
preaching
of
the
Gospel
.
The
same
that
is
said
to
Mat
.
28.18
.
may
be
said
to
Mark
16.15
,
16.
But
I
go
on
.
Another
Scripture
,
which
yet
speaks
as
little
to
his
purpose
,
is
that
in
1
Cor
.
15.13
,
14.
where
the
Apostle
is
pleading
for
the
Doctrine
of
the
Resurrection
of
the
dead
;
and
he
proves
it
by
the
Resurrection
of
Christ
;
as
if
he
should
say
,
If
there
be
no
Resurrection
of
the
dead
,
then
Christ
(
who
did
really
die
)
is
not
risen
:
but
Christ
is
risen
;
therefore
there
is
a
Resurrection
of
the
dead
.
Now
that
Christ
is
risen
,
he
appeals
to
themselves
;
as
if
he
should
say
,
Why
do
you
hear
the
Gospel
,
which
according
to
the
Doctrine
of
it
,
doth
hold
forth
a
crucified
risen
Saviour
?
And
why
do
you
believe
in
Christ
,
if
he
be
not
risen
?
surely
a
dead
Saviour
can
do
you
no
good
,
so
that
your
faith
will
of
necessity
be
a
vain
thing
.
So
that
now
if
I
should
look
upon
the
Text
to
see
what
it
will
afford
us
as
to
the
business
in
hand
,
it
seems
to
me
onely
to
hold
forth
thus
much
,
that
to
preach
that
Christ
is
risen
,
(
if
he
be
not
)
is
to
preach
a
lye
;
and
to
believe
in
Christ
for
Salvation
,
(
if
he
onely
died
,
and
did
not
rise
)
is
to
believe
in
vain
,
or
to
trust
in
a
vain
help
.
For
first
,
a
dead
liveless
Saviour
cannot
be
looked
upon
as
any
Saviour
at
all
.
And
secondly
,
it
was
the
design
of
God
,
that
Christ
by
dying
and
rising
again
,
should
be
the
means
of
procuring
Salvation
for
us
:
and
if
the
means
be
made
void
,
the
end
will
be
frustrate
too
.
But
neither
this
,
nor
any
other
Scripture
that
he
mentioneth
,
doth
prove
that
the
death
of
Christ
is
the
cause
of
preaching
the
Gospel
to
the
sons
of
men
.
I
come
now
to
his
third
cause
,
which
is
this
:
The
Gospel
being
preached
to
sinners
,
is
the
cause
of
their
believing
.
Now
the
Scripture
that
he
brings
to
prove
this
,
is
Rom.
10.14.15
,
17.
vers
.
but
he
mentioneth
not
the
16
vers
.
which
might
very
well
have
served
for
the
clearing
of
the
truth
.
The
words
that
he
mentioneth
are
these
:
How
then
shall
they
call
on
him
,
in
whom
they
have
not
believed
?
and
how
shall
they
believe
in
him
of
whom
they
have
not
heard
?
and
how
shall
they
heare
without
a
preacher
?
and
how
shall
they
preach
except
they
be
sent
?
as
it
is
written
.
So
then
faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
.
Now
that
which
may
be
gathered
from
hence
,
is
(
not
that
the
preaching
of
the
Gospel
,
is
properly
the
cause
of
believing
,
but
)
that
preaching
of
the
Gospel
is
the
means
that
God
makes
use
of
,
to
worke
faith
in
men
.
And
that
this
is
the
meaning
of
it
,
appears
by
the
16
vers
.
of
the
chapter
,
(
which
he
seems
purposely
to
leave
out
)
but
they
have
not
all
obeyed
the
Gospel
:
for
Isaias
saith
,
Lord
,
who
hath
believed
out
report
?
From
whence
it
appears
,
that
all
that
hear
the
Gospel
do
not
believe
;
nay
,
few
that
hear
do
believe
:
for
the
Prophet
saith
,
Who
hath
believed
our
report
?
(
and
the
Apostle
here
owns
this
report
,
to
be
Gospel-peaching
)
so
that
I
conclude
,
that
the
preaching
of
the
Gospel
,
is
not
the
proper
cause
of
mens
believing
:
for
if
it
were
,
then
all
that
heare
the
Gospel
should
believe
.
That
therefore
which
is
most
safe
to
conclude
from
hence
,
is
this
,
that
the
preaching
of
the
Gospel
is
a
means
appointed
and
made
use
of
by
God
to
worke
faith
in
a
small
number
of
those
to
whom
it
is
preached
.
But
enough
of
this
.
I
come
now
to
consider
his
fourth
cause
:
he
tells
us
,
Mens
believing
is
the
cause
of
their
justification
from
sin
.
Now
for
answer
to
this
,
me
thinks
it
is
not
safe
to
affirm
that
which
the
Scripture
doth
nowhere
affirm
:
therefore
I
judge
we
ought
to
be
very
wary
in
entertaining
this
as
a
truth
;
for
the
Scripture
nowhere
saith
it
.
I
confess
the
Spirit
of
the
Lord
doth
enable
the
soul
in
believing
,
to
appropriate
to
it self
the
righteousness
of
Christ
for
justification
:
and
men
are
said
to
be
justified
by
faith
;
but
it
is
not
to
be
understood
,
as
if
the
very
act
of
believing
were
the
cause
of
our
Justification
,
(
as
H.
H.
affirmes
)
but
the
soul
in
believing
doth
lay
hold
upon
him
who
is
the
Lord
our
righteousness
.
But
however
,
let
us
examine
the
Scriptures
that
he
brings
;
and
the
first
is
that
in
the
13
Acts
38
,
39.
vers
.
Be
it
known
unto
you
,
that
through
this
man
is
preached
to
you
the
forgiveness
of
sins
,
&c.
by
him
all
that
believe
are
justified
from
all
things
,
&c.
Now
whereas
the
Scripture
saith
,
that
through
this
man
,
that
is
,
Christ
,
is
preached
forgiveness
of
sins
;
for
a
man
to
infer
from
hence
,
that
believing
is
the
cause
of
forgiveness
of
sin
,
is
so
absurd
,
that
I
need
say
nothing
to
it
.
But
I
conceive
H.
H.
doth
most
depend
upon
the
other
expression
,
viz.
by
him
all
that
believe
are
justified
from
all
things
,
&c.
But
this
doth
confer
as
little
to
the
proof
of
the
thing
in
hand
,
(
viz.
that
believing
is
the
cause
of
Justification
)
as
the
other
expression
.
This
rather
tends
to
discover
their
persons
,
who
they
are
that
are
Justified
,
then
to
shew
that
which
is
but
the
qualification
of
the
person
justified
to
be
the
cause
of
Justification
.
The
like
mistake
he
hath
,
in
that
he
would
make
the
same
conclusion
from
Rom.
3.26
.
vers
.
that
he
might
be
just
,
and
the
Justifier
of
him
that
believeth
in
Jesus
:
he
mistakes
likewise
in
the
same
manner
,
in
his
applying
that
in
Rom.
4.24.25
.
vers
.
if
we
believe
on
him
that
raised
up
Jesus
our
Lord
from
the
dead
;
who
was
delivered
for
our
offences
,
and
was
raised
again
for
our
Justification
:
still
,
I
say
,
in
these
places
,
he
takes
the
qualification
of
the
person
Justified
,
for
the
cause
of
justification
.
Another
Scripture
that
he
mentions
,
is
Rom.
3.28
.
vers
.
therefore
we
conclude
that
a
man
is
Justified
by
faith
without
the
deeds
of
the
Law
.
Now
this
Scripture
speakes
of
faith
in
opposition
to
Legal
righteousness
onely
;
and
so
the
meaning
of
it
is
this
:
there
is
now
no
justification
to
be
expected
upon
account
of
Legal
obedience
performed
by
us
:
but
Jesus
Christ
being
become
our
righteousness
,
we
by
faith
are
to
apply
the
death
and
Resurrection
of
Christ
to
our selves
for
Justification
.
Another
Scripture
mentioned
,
is
Rom.
4.3
.
vers
.
For
what
saith
the
Scripture
?
Abraham
believed
God
,
and
it
was
accounted
to
him
for
righteousness
.
Now
this
justification
or
reckoning
righteousness
to
Abraham
,
was
not
founded
upon
his
believing
,
but
rather
upon
that
grace
which
wrought
this
faith
in
him
:
which
is
so
clearely
to
be
gathered
from
the
4
and
5
vers
.
of
the
chapter
.
Now
to
him
that
worketh
is
not
the
reward
reckoned
of
grace
,
but
of
debt
;
but
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
.
There
are
three
things
that
I
desire
may
be
taken
notice
of
from
hence
.
First
,
that
the
Apostle
doth
disclaime
all
works
in
reference
to
justification
.
Secondly
,
that
he
doth
plainly
hold
forth
God
to
be
the
justifier
.
Thirdly
,
that
he
calls
the
persons
justified
by
God
,
ungodly
ones
.
I
shall
speak
something
briefly
to
these
three
things
;
and
I
hope
thereby
the
truth
will
appear
,
and
the
mistake
of
H.
H.
about
justification
will
be
manifest
.
First
,
the
Apostle
,
I
say
,
doth
disclaime
all
works
:
and
if
he
disclaime
all
works
,
he
must
among
them
disclaime
believing
too
(
as
it
is
an
act
of
the
creature
)
from
having
any
causality
in
the
justification
of
a
sinner
.
I
confess
,
if
we
consider
faith
as
an
instrument
,
and
believing
as
an
ordinance
of
God
appointed
for
that
end
)
to
lay
hold
upon
that
which
is
our
righteousness
,
then
faith
may
be
said
(
in
a
sense
)
to
justifie
,
because
it
doth
appropriate
that
which
is
it
's
own
object
,
and
the
means
of
our
justification
,
viz.
the
death
and
resurrection
of
a
crucified
Saviour
as
held
forth
in
the
Gospel
.
But
secondly
,
here
God
is
said
to
justifie
(
he
that
believeth
on
him
that
justifieth
)
so
that
it
is
indeed
the
proper
act
of
God
to
justifie
:
as
the
Apostle
speaks
in
plain
termes
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
it
is
God
that
Justifieth
:
where
there
are
two
things
observable
;
first
,
That
God
doth
justifie
:
and
it
must
needs
be
so
;
for
to
whom
can
it
belong
to
acquit
a
man
from
an
offence
committed
against
him
,
but
he
against
whom
it
is
committed
?
Now
it
is
God
against
whom
the
sins
are
committed
;
as
David
saith
,
Against
thee
onely
have
I
sinned
:
therefore
God
,
and
God
alone
,
can
justifie
.
But
the
other
thing
considerable
in
that
Scripture
,
is
,
that
God
is
said
to
justifie
the
elect
:
who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
justifieth
:
by
which
the
Apostle
doth
lay
the
foundation
of
justification
upon
election
.
But
yet
further
,
God
is
not
onely
the
efficient
cause
of
justification
;
but
he
doth
perform
this
,
as
he
doth
all
other
acts
toward
his
people
,
meerly
of
his
grace
,
Rom.
3.24
.
being
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Jesus
Christ
.
In
which
Scripture
you
have
the
efficient
,
&
that
is
the
free
grace
of
God
:
Secondly
,
the
means
that
this
free
grace
doth
make
use
of
,
for
the
making
over
of
righteousness
for
the
justification
of
men
;
and
that
is
the
redemption
that
is
in
Christ
Jesus
:
But
here
is
not
a
word
of
believing
being
the
cause
of
it
.
Indeed
,
if
faith
be
considered
according
to
the
proper
nature
of
it
,
it
doth
appear
to
be
such
a
grace
as
will
not
nor
cannot
attribute
any
thing
to
it self
.
The
very
voyce
of
faith
,
as
any
thing
whereby
the
Soul
is
or
may
be
advantaged
,
is
,
It
is
not
in
me
,
but
in
him
upon
whom
I
depend
for
all
.
But
the
third
thing
to
be
considered
from
that
Scripture
mentioned
by
me
in
Rom.
4.
is
the
persons
justified
,
and
they
are
said
to
be
ungodly
ones
;
from
whence
I
thus
argue
:
if
God
justifieth
ungodly
ones
,
or
if
they
be
ungodly
when
God
doth
justifie
them
,
then
they
are
not
believers
;
and
if
they
are
not
believers
before
they
are
justified
,
then
believing
is
not
the
cause
justification
;
so
that
Henry
Haggar's
fourth
Cause
is
come
to
as
little
as
the
rest
of
his
Causes
.
I
come
now
to
his
fifth
Cause
,
and
that
is
this
,
Our
knowing
our selves
justified
from
our
sins
by
faith
in
the
blood
of
Christ
,
is
the
cause
of
our
love
to
Christ
.
Now
I
do
not
know
how
to
close
with
him
here
neither
.
I
must
confess
,
justification
from
sin
doth
go
before
our
love
to
Christ
.
But
I
cannot
believe
,
nay
,
I
must
deny
,
That
the
knowledge
of
our
justification
must
needs
go
before
our
love
to
Christ
.
For
there
are
many
poor
souls
in
the
world
that
are
justified
,
and
yet
do
not
certainly
know
it
;
but
go
complaining
as
if
they
were
not
justified
;
&
yet
they
love
Christ
,
and
by
reason
of
their
love
to
him
,
they
have
their
hearts
pant
after
him
,
and
they
are
willing
to
do
any
thing
that
Christ
will
have
them
do
.
I
do
not
say
they
are
altogether
ignorant
of
the
love
of
God
,
nor
of
justification
by
the
blood
of
Christ
;
but
as
to
their
particular
interest
in
that
blood
,
they
may
be
much
at
a
stand
,
and
yet
their
affection
is
much
to
Christ
.
Again
,
I
confess
,
after
a
man
is
justified
,
and
doth
know
himself
to
be
justified
,
the
more
knowledge
he
hath
of
the
love
of
God
,
the
more
he
loves
Christ
,
and
cannot
chuse
:
but
there
may
be
,
and
is
,
(
as
I
have
said
)
love
,
and
sometimes
a
great
and
strong
affection
to
Christ
,
when
the
soul
dares
not
affirm
himself
to
be
a
justified
person
.
Now
the
Scripture
he
brings
to
prove
what
he
saith
,
is
1
Joh
.
4.10
,
19.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
sins
.
We
love
him
,
because
he
first
loved
us
.
Which
Scripture
proves
,
that
God
loves
Saints
,
and
that
Saints
love
God
,
and
that
God's
love
is
first
;
yea
,
that
it
is
the
cause
of
the
love
of
Saints
to
God
:
but
it
doth
not
prove
that
the
knowledge
of
our
justification
is
the
cause
of
our
love
to
Christ
;
as
if
there
could
be
no
love
at
all
to
Christ
,
till
our
particular
justification
be
certainly
known
by
us
.
I
now
come
to
his
sixth
Cause
,
and
that
is
,
Our
love
to
Christ
is
the
cause
of
our
obeying
Christ
.
I
confess
,
as
I
have
already
done
,
that
obedience
is
a
discovery
of
love
;
nay
more
,
that
our
obedience
is
the
very
acting
of
love
:
and
to
this
do
those
Scriptures
mentioned
by
him
tend
,
1
John
5.3
.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
And
so
John
14.15
,
21
,
23.
If
ye
love
me
keep
my
Commandments
;
and
he
that
hath
my
Commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
,
&c.
But
this
I
shall
say
withal
,
that
as
God
doth
kindle
love
in
the
soul
at
first
,
so
it
is
,
and
that
doth
blow
up
that
love
into
a
flame
,
and
cause
it
to
be
active
in
obedience
.
But
I
come
now
to
his
7th
Cause
,
which
is
,
our
obeying
of
Christ
is
the
cause
of
his
giving
us
eternal
life
.
And
now
any
one
that
is
not
dim-sighted
may
see
what
his
drift
hath
been
all
along
.
The
other
things
that
are
called
Causes
by
him
,
are
laid
down
for
no
other
end
but
to
usher
in
this
.
He
hath
indeed
kept
a
great
adoe
to
little
purpose
.
Now
thus
I
say
,
If
this
that
he
now
in
the
last
place
layes
down
so
positively
,
and
affirms
so
confidently
,
be
a
Truth
,
(
as
he
would
have
us
believe
that
it
is
)
what
need
so
many
things
go
before
,
to
make
way
for
it
?
Truth
is
able
to
make
way
for
it self
.
Sure
I
believe
he
was
fearful
,
that
this
last
would
not
be
received
,
if
the
other
had
not
gone
before
:
and
truely
I
must
needs
say
,
(
as
to
me
)
He
hath
lost
his
labour
;
for
I
am
so
far
from
receiving
the
last
because
of
his
former
flourishes
,
that
I
judge
it
as
much
,
if
not
the
more
to
be
suspected
.
But
I
shall
come
now
to
examine
the
thing
it self
,
namely
,
that
our
obeying
of
Christ
,
is
the
cause
of
his
giving
us
eternal
Life
:
which
affirmation
of
his
,
I
must
needs
say
is
false
.
For
if
eternal
Life
be
a
gift
,
as
he
doth
affirm
,
then
our
obeying
Christ
cannot
be
the
cause
of
it
:
for
if
we
should
grant
our
obedience
to
be
the
cause
of
it
,
then
God
doth
rather
sell
then
give
eternal
Life
.
But
the
Scripture
doth
constantly
affirm
it
to
be
a
gift
,
yea
,
to
be
the
freest
gift
,
so
free
,
as
that
nothing
can
be
freer
,
Rom.
6.
ult
.
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
through
Jesus
Christ
our
Lord
.
Ephes
.
1.11
.
In
whom
we
have
obtained
an
inheritance
,
being
predestinated
according
to
the
purpose
of
him
,
who
worketh
all
things
after
the
counsel
of
his
own
will
.
Now
thus
I
argue
:
If
God
doth
work
all
things
after
the
counsel
of
his
own
will
,
then
upon
the
same
account
he
giveth
Salvation
and
eternal
Life
.
But
yet
more
plain
,
Ephes
.
2.8
.
For
by
grace
are
ye
saved
through
faith
,
and
that
not
of
your selves
;
it
is
the
gift
of
God
.
John
10.28
.
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
Abundance
more
testimonies
might
be
brought
in
to
witness
to
this
Truth
,
that
eternal
Life
is
a
gift
of
God
,
nay
,
that
it
is
such
a
gift
as
cannot
admit
of
any
thing
in
us
,
or
any
thing
done
by
us
to
be
the
cause
of
it
;
but
I
shall
at
present
onely
name
one
Scripture
more
,
and
that
is
very
full
indeed
,
Tit
.
3.4
5.
But
after
that
the
kindness
and
love
of
God
our
Saviour
toward
man
appeared
:
not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Ghost
.
This
Scripture
needs
no
interpretation
,
it
is
so
plain
;
nor
no
other
to
be
added
to
it
,
it
is
so
full
:
and
sure
if
H.
H.
did
but
seriously
consider
these
Scriptures
that
I
have
mentioned
,
and
those
many
other
which
I
might
have
mentioned
,
he
would
not
be
able
to
affirm
our
obedience
to
be
the
cause
of
God's
giving
us
eternal
Life
.
But
let
us
now
see
what
Scriptures
he
brings
to
prove
it
;
and
the
first
is
that
in
Mark
16.16
.
He
that
believeth
and
is
baptised
shall
be
saved
.
Now
this
Scripture
doth
shew
who
shall
be
saved
,
namely
,
those
that
believe
;
but
it
doth
not
tell
us
,
that
believing
is
the
cause
of
Salvation
.
That
Salvation
is
a
gift
,
H.
H.
himself
doth
grant
,
though
he
would
fain
have
something
done
by
the
creature
to
procure
it
;
and
so
doth
indeed
deny
it
in
a
proper
sense
to
be
a
gift
.
But
if
besides
this
,
we
finde
by
Scripture
,
that
Faith
is
the
gift
of
God
,
as
well
as
that
Salvation
which
follows
believing
,
I
hope
then
it
will
be
granted
that
no
act
performed
by
us
can
be
the
cause
of
eternal
Life
being
given
us
by
God
.
Now
that
Faith
,
which
doth
go
before
our
being
possessed
with
eternal
Life
,
and
whereby
God
doth
actually
instate
us
in
eternal
Life
,
(
for
he
that
believeth
on
the
Son
hath
everlasting
life
)
that
this
Faith
,
I
say
,
is
the
gift
of
God
will
,
appear
by
these
Scriptures
:
first
,
that
in
Phil
.
1.29
.
For
unto
you
it
is
given
,
in
the
behalf
of
Christ
,
not
onely
to
believe
,
but
to
suffer
for
his
sake
.
Now
it
appears
from
hence
,
that
not
onely
the
power
whereby
men
are
enabled
to
suffer
for
Christ
,
but
likewise
the
power
whereby
they
are
inabled
to
believe
in
Christ
,
is
given
them
by
God
.
And
so
you
may
see
in
Act.
18.27
.
it
is
said
of
Apollos
,
that
he
helped
them
much
which
had
believed
through
grace
.
So
that
it
appears
,
it
was
through
the
grace
and
love
of
God
that
they
believed
.
Object
.
But
it
may
be
it
will
be
objected
,
That
I
let
baptism
pass
,
as
if
that
were
not
to
be
taken
notice
of
in
the
Text
,
though
it
be
joyned
with
believing
.
Answ
.
To
which
I
answer
,
first
,
I
am
not
willing
to
let
it
pass
altogether
,
seeing
God
hath
taught
me
that
it
is
the
duty
of
man
,
when
God
hath
wrought
Faith
in
him
,
to
be
baptised
.
And
truely
,
I
cannot
but
lament
that
darkness
that
is
yet
remaining
upon
very
many
Professors
,
(
nay
,
many
whom
I
believe
that
they
are
real
Believers
,
and
that
they
are
possessed
with
that
precious
Faith
,
which
is
called
the
Faith
of
God's
Elect
)
that
they
do
not
as
yet
see
this
to
be
their
duty
.
And
I
should
much
rejoyce
,
if
the
Lord
would
dispel
that
thick
darkness
that
is
in
the
world
,
and
in
many
societies
of
the
Saints
,
as
to
this
particular
;
that
they
may
see
this
to
be
as
real
a
duty
to
be
performed
by
them
,
as
to
pray
,
or
obey
any
other
Command
of
Christ
whatsoever
;
nay
,
that
it
is
a
duty
that
should
have
been
performed
by
them
,
when
first
they
did
believe
.
2.
But
in
the
next
place
,
I
say
,
that
I
cannot
affirm
Baptism
nor
any
other
act
of
obedience
;
no
,
not
Baptism
,
together
with
all
other
acts
of
obedience
to
Christ
,
to
be
the
cause
of
our
Salvation
.
First
,
I
say
,
Baptism
cannot
be
the
cause
of
Salvation
,
for
then
we
must
condemn
all
those
that
have
not
obeyed
that
Command
;
which
I
cannot
,
nor
dare
not
,
do
.
For
I
believe
there
are
many
that
have
not
practised
this
duty
,
who
would
practise
it
,
if
they
did
know
it
to
be
a
duty
.
But
though
I
would
not
condemn
any
that
do
not
see
it
to
be
their
duty
,
yet
I
would
give
this
caution
to
all
Believers
,
to
take
heed
lest
they
shut
their
eyes
against
any
light
,
that
doth
in
these
dayes
of
light
shine
forth
before
them
.
Again
,
as
to
baptism
,
that
that
cannot
be
the
cause
of
Salvation
,
because
a
man
is
not
to
be
baptized
;
this
duty
is
not
required
of
him
before
h●
be
a
Believer
:
and
if
he
be
a
Believer
,
he
hath
(
as
I
have
said
)
the
beginning
of
Salvation
.
And
then
in
the
next
place
,
if
we
consider
the
nature
of
the
duty
,
it
will
appear
not
to
be
a
cause
of
Salvation
:
for
when
a
man
is
baptised
,
he
doth
by
this
act
of
his
,
profess
before
the
world
,
that
he
doth
onely
relye
upon
the
Death
and
Resurrection
of
a
crucified
Saviour
for
Life
and
Salvation
.
But
yet
further
,
Christ
would
not
have
us
to
think
,
that
the
neglect
of
Baptism
is
the
cause
of
damnation
;
he
onely
saith
,
He
that
believeth
not
,
shall
be
damned
;
but
speaks
nothing
of
Baptism
.
From
whence
I
argue
,
If
believing
be
not
the
cause
why
God
gives
us
eternal
Life
,
much
less
can
Baptism
be
looked
upon
as
a
cause
of
it
.
Now
that
no
other
act
or
acts
of
obedience
is
the
cause
why
God
gives
us
eternal
Life
,
I
shall
shew
,
when
I
come
to
the
last
Scripture
mentioned
by
Henry
Haggar
,
for
the
cleering
of
his
cause
;
and
in
the
mean
time
I
shall
consider
his
second
Scripture
.
And
that
is
Rev.
22.14
.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
right
to
the
tree
of
life
,
and
may
enter
in
through
the
gates
into
the
City
.
Now
that
it
may
appear
whether
this
Scripture
proves
the
thing
that
he
would
prove
by
it
,
namely
,
that
our
obeying
of
Christ
is
the
cause
of
God's
giving
us
eternal
Life
,
we
shall
look
a
little
into
the
Scripture
,
to
see
what
may
be
the
meaning
of
it
.
By
the
tree
of
life
,
I
understand
Jesus
Christ
;
and
by
the
City
,
that
is
here
mentioned
,
I
understand
the
Church
of
Christ
,
in
that
most
excellent
State
wherein
it
shall
enjoy
the
presence
of
Christ
in
such
a
maner
as
they
may
truely
say
,
The
tabernacle
of
God
is
with
men
.
Now
by
having
right
to
the
tree
of
Life
,
I
judge
is
to
be
understood
,
having
a
priviledge
of
enjoying
sweet
lively
communion
with
Christ
;
and
by
entring
thorow
the
gates
into
the
City
,
we
understand
an
orderly
enterance
into
,
and
communion
with
the
Church
of
Christ
.
So
that
the
meaning
of
all
together
,
is
to
shew
who
they
are
that
have
a
real
interest
in
Christ
,
and
to
whom
the
priviledge
of
having
communion
with
the
Church
of
Christ
in
her
best
state
doth
belong
;
and
that
is
,
they
that
keep
the
Commands
of
Christ
;
such
as
these
may
come
in
at
the
gate
,
they
need
not
seek
a
by-way
to
come
in
and
not
be
seen
:
it
is
the
City
of
their
habitation
,
and
they
may
come
in
boldly
.
But
the
great
question
lies
here
;
Whether
or
no
their
keeping
the
Commands
of
Christ
doth
give
them
a
right
to
these
priviledges
?
To
which
I
answer
,
No.
And
my
reason
is
,
(
besides
all
those
Scriptures
that
have
been
mentioned
)
because
the
Apostle
doth
attribute
all
spiritual
blessings
to
God
as
the
Author
of
them
,
and
that
upon
account
of
the
relation
wherein
Jesus
Christ
stands
to
him
;
and
doth
therefore
bless
God
for
all
,
Ephes
.
1.3
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
things
in
Christ
.
Now
if
by
our
obedience
to
the
Commands
of
Christ
,
we
do
procure
a
right
and
title
to
our selves
of
enjoying
union
and
communion
with
Christ
and
with
the
Church
of
Christ
,
then
we
may
thank
our selves
,
and
not
God
,
for
what
we
attain
to
.
But
if
any
should
say
,
We
have
our
first
ability
from
God
,
and
therefore
we
have
cause
to
be
thankful
;
I
say
,
Then
it
appears
from
hence
,
that
onely
the
Stock
is
from
God
,
but
the
Improvement
from
our selves
:
so
that
the
happiness
of
the
creature
is
not
to
be
attributed
to
God
alone
,
but
to
God
in
part
,
and
to
the
creature
in
part
.
Again
,
the
Apostle
in
1
Cor
.
3.22
,
33.
(
speaking
of
the
priviledges
of
Saints
,
lay's
all
upon
the
love
of
God
in
Christ
,
and
upon
the
interest
that
Christ
hath
in
God
:
All
(
saith
he
)
are
yours
,
and
you
are
Christs
,
and
Christ
Gods
.
But
again
,
to
lay
the
foundation
of
our
right
to
these
priviledges
●pon
our
obedience
,
(
let
men
say
what
they
will
)
is
to
make
void
the
death
of
Christ
,
whereby
all
these
priviledges
were
purchased
.
But
in
the
next
place
,
it
is
apparent
,
that
we
have
not
our
right
to
these
Gospel-priviledges
by
our
obedience
,
because
it
is
granted
even
by
H.
H.
himself
,
that
men
cannot
obey
till
they
are
believers
:
and
certain
it
is
,
when
they
are
believers
,
they
have
a
right
to
all
the
priviledges
of
Saints
.
Now
thus
I
argue
:
If
they
have
their
right
before
they
keepe
the
commands
of
God
,
then
the
keeping
the
commands
of
God
doth
not
give
them
their
right
.
But
it
may
be
H.
H.
will
say
,
That
a
man
hath
no
right
to
these
things
before
he
doth
believe
;
and
believing
is
in
Scripture
called
obedience
.
To
which
I
answer
,
Believing
is
not
keeping
the
commands
of
Christ
;
for
that
is
but
one
command
.
But
then
again
I
say
,
It
is
not
our
believing
that
doth
give
us
a
right
to
Christ
,
but
rather
the
electing
love
of
him
,
by
whose
power
we
are
enabled
to
believe
;
by
which
electing
love
,
the
soul
hath
a
real
interest
in
Christ
:
and
it
cannot
be
,
but
that
in
time
he
shall
be
possessed
with
Christ
,
though
his
interest
doth
not
appear
to
himself
or
others
till
he
do
believe
.
I
come
now
therefore
to
shew
what
the
meaning
of
this
expression
is
:
and
I
do
conceive
,
that
keeping
of
the
commands
of
Christ
,
is
a
badge
whereby
those
that
by
the
free
grace
of
God
have
an
interest
in
Christ
,
and
so
a
right
to
have
communion
with
Christ
and
his
Church
in
the
greatest
priviledges
thereof
,
are
discovered
.
And
all
the
obedience
of
the
people
of
God
to
the
commands
of
God
,
seemes
to
be
no
other
but
as
tickets
that
are
given
to
men
that
are
invited
to
a
feast
.
Now
no
man
will
say
that
these
tickets
are
that
which
gives
them
a
right
to
come
to
the
feast
(
though
without
these
tickets
they
cannot
come
in
;
)
but
it
is
the
loving
invitation
of
the
Master
of
the
Feast
,
that
gives
them
a
right
;
and
these
tickets
.
declare
that
they
are
invited
guests
.
So
it
is
in
this
case
▪
obedience
to
the
commands
of
Christ
,
is
the
ticket
,
or
the
mark
of
God
upon
Saints
,
whereby
they
are
discovered
to
be
persons
that
by
free-grace
have
an
interest
in
Christ
;
and
now
these
persons
may
come
with
boldness
to
Christ
,
to
maintain
Spiritual
communion
with
him
:
and
they
may
challenge
admittance
into
the
Church
of
Christ
,
to
partake
of
all
priviledges
there
:
and
the
inhabitants
of
the
City
of
God
(
seeing
these
marks
and
characters
of
an
interest
in
Christ
upon
them
.
)
cannot
keepe
them
out
from
partaking
of
any
of
their
birth-right-priviledges
.
But
I
now
come
to
the
consideration
of
H.
H.
third
Scripture
that
he
brings
to
prove
that
our
obeying
of
Christ
is
the
cause
of
his
giving
us
eternal
life
;
and
that
is
Heb
.
5.9
.
where
the
author
to
the
Hebrews
tells
us
,
that
Christ
being
made
perfect
through
sufferings
became
the
Author
of
eternal
salvation
unto
all
them
that
obey
him
.
And
truely
now
I
cannot
but
wonder
that
he
should
bring
a
Scripture
not
onely
that
cannot
helpe
him
,
but
that
is
directly
against
what
he
would
prove
.
H.
H.
saith
,
our
obeying
of
Christ
is
the
cause
;
but
the
Apostle
saith
,
the
suffering
of
Christ
is
the
cause
of
eternal
life
:
for
,
Christ
being
made
perfect
though
sufferings
,
became
the
Author
of
eternal
life
.
But
I
know
that
it
will
be
objected
by
some
,
Though
Christ
be
the
Author
of
eternal
Salvation
yet
it
is
onely
to
those
that
obey
him
.
N●w
〈◇〉
this
I
answer
,
If
they
will
but
grant
the
thing
,
I
shall
not
opp●se
th●m
as
to
the
persons
:
But
this
I
must
say
,
that
this
doth
not
prove
that
man
by
his
obedience
doth
procure
eternal
life
to
himself
;
but
rather
that
man
by
his
obedience
doth
manifest
to
the
world
that
Jesus
Christ
is
Author
of
eternal
salvation
for
him
.
Now
that
mans
obedience
cannot
be
the
cause
of
Christ
his
being
the
Author
of
eternal
salvation
for
him
,
appears
thus
:
Jesus
Christ
by
suffering
became
the
Author
of
Salvation
for
men
:
but
he
did
not
actually
receive
his
Authority
to
give
fo●th
commands
for
men
to
obey
,
till
he
had
finished
his
suffering
,
and
was
risen
again
from
the
dead
:
therefore
,
mans
obedience
could
not
be
the
cause
of
Christs
being
the
Author
of
eternal
Salvation
.
Nay
further
,
if
our
obedience
be
the
cause
of
Christ
his
being
the
Author
of
salvation
for
us
,
then
we
our selves
are
a
primary
,
and
Jesus
Christ
but
a
Secondary
cause
of
our
salvation
.
Thus
I
hope
the
matter
in
controversie
,
according
to
what
is
laid
down
by
H.
H.
in
his
seventh
cause
,
is
cleared
.
I
confess
I
have
been
somthing
larger
upon
this
then
upon
the
others
,
(
and
larger
indeed
then
I
thought
to
have
been
)
because
this
is
the
main
thing
aimed
at
by
him
in
the
other
causes
that
went
before
;
namely
,
to
lay
a
foundation
for
this
;
And
because
that
which
in
this
seventh
Cause
is
affirmed
by
him
,
is
so
derogatory
to
the
free
grace
of
God
,
and
so
diametrically
opposite
to
the
covenant
of
grace
,
and
the
whole
current
of
the
Gospel
.
Now
when
he
hath
done
,
he
tells
us
,
Thus
are
the
causes
of
Gods
election
and
mans
salvation
laid
down
in
order
so
clearly
,
that
the
meanest
capacity
may
understand
them
.
To
which
I
shall
say
no
more
but
this
:
I
judge
that
the
experience
of
the
meanest
Saint
in
the
world
(
without
he
be
already
drawn
into
a
snare
)
may
apprehend
a
great
deale
of
deceit
in
what
he
saith
is
so
cleare
.
But
it
seems
,
though
he
affirms
so
much
clearness
in
what
is
laid
down
already
,
yet
he
goes
over
his
causes
again
,
forward
,
and
backward
,
and
then
concludes
after
this
manner
:
Thus
it
appears
,
that
it
is
not
for
any
works
of
righteousness
that
we
have
done
,
but
of
his
love
and
mercy
he
saved
us
by
sending
a
Saviour
.
Now
I
would
have
all
that
desire
to
be
acquainted
cleerly
with
the
minde
of
God
,
to
consider
how
he
doth
by
this
endeavour
to
obscure
the
Truth
,
though
he
would
have
us
believe
that
he
aims
at
cleerness
.
For
when
he
hath
expressed
,
himself
in
the
manner
as
I
have
related
,
he
quotes
Tit
.
3.4
,
5.
as
if
what
he
had
written
had
been
the
words
of
that
Scripture
,
whereas
there
is
a
manifest
difference
:
Not
for
any
works
of
righteousnes●
which
we
have
done
,
saith
H.
H.
But
Paul
saith
,
Not
by
works
of
righteousness
which
we
have
done
.
See
now
how
he
endeavours
to
muzzle
the
Scripture
:
he
is
contented
that
it
should
say
,
It
is
not
for
our
works
of
righteousness
that
we
are
saved
;
but
he
would
not
have
it
speak
out
,
and
say
it
is
not
by
works
of
righteousness
:
so
that
you
see
he
rather
endeavours
to
bring
the
Scripture
to
his
Opinion
,
then
his
Opinion
to
the
Scripture
.
But
though
he
hath
now
done
with
his
Causes
,
(
as
going
under
that
name
of
Causes
)
yet
he
cannot
leave
them
;
and
therefore
he
turns
his
seven
Causes
into
eight
Necessities
.
And
in
the
first
place
he
tells
us
,
There
was
a
necessity
of
God's
love
in
sending
his
Son
to
die
for
us
.
Now
methinks
it
is
strange
,
that
he
should
say
there
was
a
necessity
,
as
if
God
were
bound
to
send
Christ
to
die
for
his
enemies
;
methinks
another
expression
might
have
served
better
.
But
he
goes
on
,
and
tells
us
,
There
was
a
necessity
of
Christ
his
love
in
dying
for
us
;
and
,
a
necessity
of
the
Gospels
bei●g
preached
;
and
,
of
our
beliving
the
Gospel
;
and
,
of
our
being
justified
;
and
of
knowing
the
love
of
God
;
and
,
of
our
loving
Christ
;
and
,
of
our
keeping
the
commands
of
Christ
.
To
all
which
I
answer
,
In
a
sense
it
may
be
granted
,
that
there
is
a
necessity
of
these
things
that
he
mentions
;
but
not
a
necessity
of
them
all
,
as
Causes
of
our
Salvation
,
(
as
hath
been
alrea●●
sufficiently
declared
.
)
It
is
sufficient
for
us
to
say
,
That
the
love
of
God
to
sinners
,
is
the
cause
of
sending
of
Christ
to
die
for
us
,
and
to
rise
for
us
,
and
to
send
the
Gospel
to
us
,
and
to
make
it
effectuael
by
his
Spirit
working
Faith
in
us
,
(
for
he
is
said
to
be
the
Author
and
Finisher
of
our
Faith
)
to
make
us
love
and
obey
him
;
and
last
of
all
,
to
put
us
into
the
possession
of
the
glory
that
is
provided
for
us
.
Now
I
confess
that
there
is
a
necessity
by
vertue
of
a
decree
of
God
,
(
and
no
otherwise
)
that
these
several
things
should
follow
one
another
in
their
proper
order
.
As
first
,
God
having
decreed
the
Salvation
of
some
of
the
Sons
and
Daughters
of
fallen
Adam
,
and
having
decreed
that
this
Salvation
should
be
procured
by
the
death
of
Christ
,
and
that
men
appointed
to
Salvation
should
accept
of
the
Testimony
that
God
hath
given
concerning
his
Son
,
and
that
believers
should
love
and
obey
the
commands
of
Christ
;
and
that
after
all
this
,
they
should
be
received
into
glory
:
it
cannot
be
but
that
all
things
must
succeed
thus
;
for
God
worketh
all
things
after
the
counsel
of
his
own
will
.
But
now
to
conclude
any
of
these
things
which
are
the
products
of
God's
eternal
decrees
(
except
it
be
the
death
of
Christ
)
to
be
the
causes
of
our
Salvation
,
doth
seem
to
be
directly
contrary
to
the
current
of
Scripture
.
Now
when
H.
H.
is
upon
his
last
necessity
,
namely
,
Of
obedience
to
the
commands
of
Christ
is
a
cause
of
Salvation
;
he
brings
divers
Scriptures
,
some
whereof
have
been
spoken
to
already
,
and
none
of
them
do
prove
that
which
he
would
infer
from
them
;
and
therefore
because
I
would
endeavour
to
avoid
tediousness
,
I
will
forbear
mentioning
of
them
.
The
design
of
the
Spirit
of
God
in
those
Scriptures
,
is
to
shew
who
shall
be
saved
,
and
who
shall
not
be
saved
;
and
what
God
works
in
the
hearts
of
men
before
he
saves
them
;
and
that
where
God
doth
not
work
those
works
,
Salvation
is
not
to
be
expected
:
but
his
design
is
not
to
sh●w
that
any
of
those
works
that
are
performed
by
the
creature
(
of
what
nature
soever
they
are
)
are
the
cause
of
his
Salvation
.
The
Truth
now
being
thus
far
cleared
,
I
hope
I
need
say
nothing
to
that
sad
conclusion
of
his
,
That
there
is
as
great
a
necessity
of
our
keeping
the
Commandments
and
Ordinances
of
Christ
,
as
there
was
of
God's
sending
his
Son
to
die
for
us
,
and
as
there
was
of
Christ's
dying
for
our
sins
,
and
rising
again
for
our
justification
.
I
say
,
I
hope
I
need
say
nothing
to
this
:
for
any
●ntelligent
Reader
may
easily
see
,
that
he
puts
the
same
weight
upon
man's
obedience
,
as
upon
Christ's
satisfaction
;
nay
,
as
much
upon
man's
obedience
,
as
upon
the
love
of
God
:
and
this
is
in
plain
terms
to
make
man
his
own
Saviour
.
But
the
next
thing
that
he
doth
,
is
to
apply
what
he
hath
laid
down
,
and
that
by
way
of
reproof
to
three
sorts
of
people
:
and
the
first
sort
that
he
reproves
,
are
they
who
are
ignorant
,
and
know
not
Christ
nor
his
commands
,
what
they
are
;
and
are
content
with
their
ignorance
,
and
think
to
make
that
a
cloak
for
their
sins
.
Now
I
confess
such
men
are
to
be
reproved
,
that
think
ignorance
,
which
is
a
wound
that
man
hath
brought
upon
him
by
sin
,
should
excuse
him
from
sin
.
But
are
there
no
more
ignorant
ones
in
the
world
,
but
such
as
these
?
I
fear
there
are
a
great
many
in
these
dayes
of
light
,
that
are
ignorant
of
the
mystery
of
the
Gospel
,
though
they
pretend
very
much
to
the
letter
of
Scripture
,
and
would
have
it
thought
,
that
they
are
fit
to
be
made
use
of
,
as
eyes
for
poor
blinde
Creatures
.
For
such
,
I
shall
desire
that
the
Lord
would
open
their
eyes
,
that
they
may
be
able
to
see
the
Truth
as
it
is
in
Jesus
,
and
to
discern
between
things
that
differ
.
But
methinks
it
is
strange
,
that
he
should
mention
persons
that
do
not
know
Christ
nor
his
commands
what
they
are
.
Sure
now
he
seems
to
have
forgot
those
Talents
of
wisdom
and
understanding
given
to
disobedient
ones
.
If
all
men
have
received
a
Talent
of
wisdom
and
understanding
from
God
in
reference
to
spiritual
things
(
as
he
would
have
us
believe
)
what
hinders
,
but
that
all
men
,
upon
the
receiving
of
this
Talent
,
should
know
Christ
and
his
commands
?
But
it
is
no
wonder
,
when
a
man
is
out
of
the
way
of
Truth
,
if
he
be
sometimes
fain
to
endeavour
to
help
himself
by
affirming
the
same
thing
in
one
place
,
and
denying
it
in
another
,
when
it
will
not
serve
his
purpose
.
But
the
second
sort
of
people
that
he
doth
reprove
,
are
those
which
are
careless
,
and
when
they
know
God
,
and
Christ
,
and
his
Commandments
,
will
not
do
them
;
but
presume
upon
mercy
and
salvation
without
obeying
Christ
.
Now
I
must
needs
say
,
such
as
these
deserve
to
be
reproved
too
,
those
that
do
in
any
measure
know
the
will
of
God
,
and
yet
not
act
according
to
what
they
know
;
as
now
,
when
a
man
knows
that
salvation
is
onely
upon
account
of
the
Free-grace
of
God
in
Christ
,
and
yet
will
not
come
to
Christ
,
nor
will
not
depend
upon
that
grace
alone
,
but
will
adde
their
own
works
as
causes
of
Salvation
.
And
truely
these
are
not
onely
careless
and
wilful
,
but
they
are
Ignorant
too
;
as
may
be
seen
by
what
the
Apostle
saith
in
Rom.
10.3
.
concerning
the
boasting
Jews
:
For
they
being
Ignorant
of
Gods
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
Here
is
a
mixture
of
Ignorance
and
wilfulness
,
and
I
feare
this
doth
too
much
abound
in
men
in
these
days
.
But
I
would
faine
know
what
the
persons
are
which
he
means
,
that
know
God
and
Christ
,
and
the
commands
of
Christ
,
and
will
not
do
them
.
If
he
means
unbelievers
,
he
hath
told
us
already
that
God
requires
nothing
of
them
;
if
he
means
believers
,
I
shall
plead
for
them
thus
:
Though
I
must
confess
many
believers
,
nay
all
believers
are
comparatively
disobedient
,
because
it
cannot
be
denyed
but
they
come
short
of
their
duty
in
many
things
;
yet
they
cannot
be
said
absolutely
to
be
disobedient
,
for
they
have
obeyed
the
great
command
of
the
Gospel
,
in
that
they
do
believe
in
Christ
;
and
in
their
measure
they
are
obedient
to
other
commands
of
Christ
.
Now
I
perceive
these
are
the
persons
whom
he
doth
reprove
,
namely
the
people
of
God
,
who
do
indeed
know
Christ
and
believe
in
him
and
know
the
commands
of
Christ
,
and
act
according
to
them
;
but
dare
not
fetch
any
comfort
or
incouragement
as
to
their
Salvation
,
from
any
thing
that
is
done
by
them
.
Of
these
I
judge
it
is
,
that
he
saith
that
they
presume
upon
mercy
and
Salvation
without
obeying
Christ
;
and
th●nk
to
be
saved
by
faith
onely
,
without
doing
the
will
and
work
of
God
in
their
generation
.
Truely
if
any
should
plead
for
faith
,
and
in
the
mean
while
shut
out
works
,
so
as
not
to
let
them
be
in
their
own
place
,
it
is
by
no
means
allowable
.
But
I
fear
Henry
Haggar's
design
is
to
debase
the
self-denying
acting
of
Faith
upon
the
Free-grace
of
God
,
and
to
exalt
works
above
their
proper
place
.
And
that
he
may
do
so
,
he
doth
make
a
separation
between
Faith
and
Works
,
as
if
Faith
might
possibly
be
in
a
man
,
and
yet
good
Works
be
altogether
absent
.
And
therefore
he
doth
seem
to
bring
James
to
prove
what
he
saith
:
but
because
he
cannot
make
James
speak
what
he
would
have
him
,
he
endeavours
to
make
us
believe
that
he
speaks
that
which
he
doth
not
.
And
truely
it
may
to
any
indifferent
Judge
appear
,
that
he
hath
a
bad
cause
,
by
his
bringing
so
many
false
witnesses
,
(
I
mean
,
Scriptures
wrong
rendered
)
to
prove
what
he
would
have
men
believe
.
That
of
James
,
is
in
James
2.14.17
20
,
21
,
22.
First
,
we
shall
take
notice
of
what
a
strange
alteration
he
hath
made
of
the
words
in
vers
.
14.
he
renders
it
thus
:
What
doth
it
profit
if
they
have
faith
and
not
works
?
can
faith
save
them
?
whereas
the
words
of
the
Scripture
are
,
What
doth
it
profit
,
my
brethren
though
a
man
say
he
hath
faith
,
and
have
not
works
?
can
faith
save
him
?
Now
it
seems
it
would
not
serve
his
turn
,
to
say
,
Though
a
man
say
he
hath
faith
;
and
therefore
he
saith
,
If
they
have
faith
and
not
works
;
whereas
there
is
a
vast
difference
.
For
though
it
may
easily
be
granted
that
many
men
may
say
,
They
have
Faith
,
when
they
have
neither
Works
,
nor
Faith
;
yet
it
cannot
be
granted
,
that
a
man
may
have
Faith
and
not
have
works
too
.
James
can
indeed
suppose
an
imaginary
Faith
,
(
that
which
a
man
may
perhaps
call
Faith
,
and
so
say
he
hath
Faith
)
without
Works
,
and
that
he
after
calls
a
dead
Faith
,
that
is
,
no
Faith
,
no
more
Faith
,
then
a
dead
man
is
a
man
,
which
more
properly
is
called
a
carkass
,
then
a
man
:
But
James
doth
not
speak
of
a
living
Faith
,
a
real
Faith
without
Works
;
for
such
a
Faith
will
be
operative
,
and
so
declare
by
the
working
of
it
,
that
it
is
of
the
right
stamp
,
as
a
man
by
acting
declares
himself
a
man
.
But
that
which
seems
to
be
somewhat
for
him
,
is
,
James
his
asking
this
Question
,
Can
Faith
save
him
?
But
truely
,
there
is
no
great
matter
in
it
(
as
to
his
purpose
)
if
it
be
rightly
considered
.
For
,
though
whosoever
believeth
shall
certainly
be
saved
;
and
as
Christ
said
to
some
in
John
5.9
.
This
is
the
work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
;
yet
it
cannot
be
imagined
,
that
that
which
a
man
may
be
ready
to
call
Faith
,
(
if
it
be
alone
without
Works
)
is
Faith
,
or
will
stand
him
in
any
stead
:
for
that
Faith
,
that
is
of
the
right
stamp
,
doth
work
by
love
,
according
to
that
,
Gal.
5.6
.
For
in
Christ
Jesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
which
worketh
by
love
.
So
that
(
for
the
more
cleer
understanding
of
this
Truth
)
we
may
draw
this
conclusion
,
That
Faith
alone
(
as
an
instrument
)
doth
justifie
;
but
not
that
Faith
which
is
alone
,
for
that
is
a
dead
Faith
,
no
Faith
at
all
:
and
this
is
certain
,
whosoever
are
justified
,
are
sanctified
in
some
measure
likewise
,
1
Cor
.
6.11
.
And
such
were
some
of
you
;
but
you
are
washed
,
but
you
are
sanctified
,
but
you
are
justified
,
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
But
James
makes
an
Objection
,
and
answers
it
himself
;
and
the
Objection
is
this
,
in
vers
.
21.
Was
not
Abraham
our
Father
justified
by
works
,
when
he
had
offered
up
his
son
Isaac
?
Now
the
Answer
that
James
makes
to
this
Objection
,
is
in
vers
.
23.
And
the
Scripture
was
fulfilled
which
saith
,
Abraham
believed
God
,
and
it
was
imputed
to
him
for
righteousness
:
and
he
was
called
the
Friend
of
God
.
So
that
James
doth
here
intimate
to
us
,
that
it
was
Abraham's
believing
that
was
imputed
to
him
for
righteousness
,
and
that
it
was
his
work
that
did
give
him
the
title
of
a
Friend
of
God
.
So
that
the
meaning
of
it
farther
may
be
this
,
Abraham
(
as
a
sinner
)
was
justified
by
the
Free-grace
of
God
,
in
a
way
of
believing
;
but
Abraham
(
as
a
Believer
)
was
justified
by
his
works
,
and
particularly
that
work
of
offering
up
his
Son
.
Abraham
was
justified
by
Faith
,
and
Abraham's
Faith
was
justified
by
Works
.
I
come
now
to
Henry
Haggar's
third
reproof
,
or
to
his
reproof
to
the
third
sort
of
people
,
and
that
is
,
They
,
who
after
they
have
known
the
Truth
,
and
walked
therein
,
do
yet
fall
from
it
.
Now
for
answer
to
this
,
I
shall
briefly
speak
something
to
these
three
things
:
1.
First
,
That
a
man
may
have
knowledge
,
and
something
like
Faith
,
and
yet
not
have
that
which
the
Scripture
calls
the
Faith
of
Gods
Elect
;
nay
,
he
may
have
that
which
the
Scripture
sometimes
calls
Faith
,
that
which
James
calls
a
dead
Faith
;
and
yet
not
have
a
living
,
lively
,
active
Faith
.
2.
Secondly
,
A
man
may
fall
away
from
the
highest
attainments
that
are
below
this
precious
Faith
,
this
Faith
of
God's
Elect
.
3.
Thirdly
,
That
a
man
cannot
,
nor
shall
not
fall
away
from
that
which
is
the
Faith
of
God's
Elect
;
but
if
he
have
that
,
he
shall
certainly
be
saved
.
First
,
that
men
may
have
knowledge
,
and
something
like
Faith
,
and
that
that
in
Scripture
is
sometimes
called
Faith
,
and
yet
not
be
real
Believers
;
so
as
to
encourage
themselves
,
or
conclude
themselves
to
be
in
a
saving
state
.
Now
such
as
these
they
were
that
Peter
speaks
of
,
2
Pet
.
2.
from
vers
.
9.
to
the
end
of
the
Chapter
:
They
did
seem
to
be
Believers
they
were
among
Believers
,
as
may
be
seen
,
if
we
compare
the
first
ver.
of
the
first
Chapter
,
and
the
fi●st
ver
.
of
the
second
Chapter
together
.
They
had
the
knowledge
of
the
Lord
and
Saviour
,
by
hearing
the
Gospel
preached
to
them
;
and
they
did
escape
the
pollutions
of
the
world
;
they
left
off
their
former
practises
,
and
joyned
with
the
people
of
God
,
and
yet
were
not
right
Believers
;
and
that
may
appear
by
what
Peter
saith
of
them
:
He
saith
,
They
are
unjust
;
therefore
they
were
not
justified
ones
,
and
so
by
consequence
not
Believers
.
He
saith
,
They
were
men
that
walked
after
the
flesh
;
and
therefore
had
not
the
Spirit
of
God
in
them
,
nor
could
not
be
judged
to
be
Believers
;
for
the
Apostle
tells
us
who
they
be
that
are
Believers
and
are
in
Christ
,
viz.
They
that
walk
not
after
the
flesh
but
after
the
spirit
:
Again
,
Peter
compares
them
to
bruit
Beasts
.
But
the
main
thing
that
I
minde
,
is
,
that
he
saith
,
They
are
wells
without
water
empty
vessels
;
which
is
,
as
if
he
had
said
,
No●withstanding
their
knowledge
and
profession
,
they
have
no
inward
work
of
the
Spirit
,
they
have
not
drunk
of
the
water
that
Christ
gives
:
if
they
had
,
it
should
have
been
in
them
a
well
of
water
springing
up
unto
everlasting
life
;
but
these
are
wells
without
water
wells
that
never
had
any
living
water
in
them
.
B●sides
this
,
we
may
finde
such
mentioned
by
the
Apostle
in
Heb
.
6.4
,
5.
That
were
enlightned
by
the
preaching
of
the
Gospel
▪
and
had
tasted
of
the
heavenly
gift
,
(
though
they
had
not
taken
any
of
it
down
;
as
a
man
may
●aste
wine
,
and
yet
drink
none
,
and
so
receive
no
nourishment
the●eby
;
and
a
man
may
taste
poyson
,
and
yet
not
swallow
it
,
nor
be
hurt
by
it
:
so
these
men
had
a
taste
in
the
notion
,
of
spiritual
and
heavenly
things
,
but
that
was
all
)
and
they
were
made
partakers
of
the
holy
Ghost
:
God
was
so
bountiful
to
them
,
as
to
give
extraordinary
g●●ts
of
the
Spirit
to
them
,
and
yet
they
were
not
right
Believers
;
an●
that
appears
,
in
that
they
did
afterwards
oppose
Christ
,
as
we
see
in
vers
.
6.
Again
,
t●e
same
Ap●stle
speaks
of
the
same
sort
of
people
in
Heb
.
10.29
.
such
as
did
seem
to
be
S●ints
;
for
they
were
among
them
in
the
Ch●●ch
of
Chr●st
,
and
yet
it
is
said
of
them
,
That
they
counted
the
blood
of
the
Covenant
an
unholy
thing
,
and
that
they
did
despite
to
the
spirit
of
grace
:
they
were
men
of
such
a
temper
,
as
did
scorn
to
be
beholden
to
the
Free-grace
of
God
to
save
them
.
Obj.
But
sure
those
cannot
be
judged
to
be
other
then
believers
,
for
it
is
said
,
They
were
sanctified
by
the
blood
of
the
Covenant
.
Answ
.
To
which
I
answer
,
the
Scripture
doth
sometimes
call
things
not
as
they
are
,
but
as
they
seem
to
be
;
as
James
calls
that
faith
,
which
indeed
is
no
faith
,
being
without
life
;
and
men
in
Scripture
are
called
Saints
and
believers
upon
account
of
their
profession
:
now
these
men
did
profess
themselves
(
at
least
for
a
while
)
to
be
believers
,
and
to
be
sanctified
ones
,
and
they
were
taken
by
others
to
be
such
,
and
so
the
Apostle
calls
them
Sanctified
ones
too
.
But
further
,
they
were
really
Sanctified
as
to
the
out-side
:
for
(
as
we
have
declared
)
they
had
escaped
the
Pollutions
of
the
world
;
and
so
were
like
the
Pharisees
,
clean
on
the
outside
,
though
foul
within
;
as
doth
appear
clearly
,
in
that
their
inward
pollution
did
afterward
break
forth
and
stain
their
outward
profession
;
the
Poyson
that
lay
close
within
,
at
length
did
break
forth
.
Many
more
instances
might
be
given
of
persons
seeming
to
be
believers
,
and
yet
are
not
.
But
I
scare
there
are
many
in
these
days
that
do
very
sadly
confirm
this
truth
.
I
shall
therefore
desire
that
men
would
look
into
their
own
hearts
,
and
see
what
God
hath
wrought
there
:
seeing
it
is
possible
to
deceive
others
,
let
all
take
heed
that
they
do
not
deceive
themselves
with
a
bare
profession
and
no
more
.
Let
Churches
therefore
take
care
who
they
receive
in
,
and
look
narrowly
to
them
when
they
are
amongst
them
;
and
let
every
Member
of
a
Church
of
Christ
,
and
every
high
Notionist
(
that
looks
upon
the
Churches
of
Christ
as
below
him
)
look
to
himself
,
lest
his
great
profession
prove
no
more
but
a
bare
profession
.
I
come
now
the
second
thing
that
I
propounded
to
speak
to
,
and
that
is
,
That
a
man
may
fall
from
the
highest
attainments
that
are
below
the
faith
of
Gods
elect
:
though
a
man
have
never
so
large
a
profession
,
if
he
hath
no
more
,
he
is
very
like
to
fall
from
that
in
time
:
if
a
man
be
but
like
a
Christian
,
it
is
no
great
wonder
to
see
that
paint
in
time
wear
off
.
And
this
doth
clearly
appear
,
.
by
those
several
instances
that
have
been
mentioned
:
they
made
a
profession
,
and
a
very
eminent
one
too
;
yet
being
it
was
but
a
profession
in
time
they
left
that
too
,
So
it
was
with
Judas
;
he
did
for
a
while
hide
his
covetousness
&
wickedness
under
a
cloak
of
profession
,
but
at
last
it
broke
out
,
and
he
was
discovered
to
be
what
he
was
.
Thus
it
was
with
those
that
John
speaks
of
,
1
Joh
.
1.19
.
They
went
out
from
us
,
but
they
were
not
of
us
:
for
if
they
had
been
of
us
,
they
would
no
doubt
have
continued
with
us
;
but
they
went
out
,
that
it
might
be
made
manifest
that
they
were
not
all
of
us
.
Where
John
doth
not
onely
tell
us
of
a
profession
,
and
a
falling
from
that
profession
;
but
likewise
tells
us
of
the
ground
of
it
,
namely
,
that
it
might
appear
that
they
were
not
real
believers
.
While
hypocrites
are
in
the
Church
among
believers
,
it
may
be
a
hard
thing
to
discover
them
;
bu●
when
they
leave
their
profession
,
then
they
discover
themselves
.
Such
they
are
likewise
of
whom
Christ
speaks
,
Luke
9.62
.
who
having
put
their
hand
to
the
Plough
,
look
back
.
And
Christ
speaks
of
such
likewise
in
John
15.2
.
Every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
.
The
meaning
whereof
is
this
:
Whosoever
doth
profess
himself
to
be
a
believer
,
and
so
is
in
Christ
by
profession
,
if
he
hath
not
real
faith
,
and
so
be
a
living
branch
in
Christ
really
,
Christ
taketh
away
,
that
is
,
he
will
not
suffer
it
alway
to
appear
to
be
a
believer
,
a
branch
in
Christ
.
So
that
it
is
not
onely
possible
that
such
should
fall
away
from
their
profession
,
but
it
is
certain
they
shall
fall
from
it
in
time
:
Fruitless
trees
,
though
they
may
have
very
faire
leaves
for
a
time
,
yet
they
shall
shed
them
.
The
mystery
of
this
is
manifested
(
though
in
a
seeming
darke
expression
,
)
in
Luke
19.26
.
compared
with
Luke
8.18
.
where
in
one
place
Christ
tells
us
,
that
from
him
that
hath
not
,
shall
be
taken
away
that
which
he
hath
;
and
in
the
other
place
,
he
tells
us
,
from
him
shall
be
taken
away
even
that
which
he
seemeth
to
have
.
I
confess
the
expressions
seem
to
be
somthing
dark
;
yet
if
they
be
well
considered
,
they
give
great
light
into
the
thing
in
hand
.
For
first
,
you
have
Christ
clearly
pointing
out
to
us
some
that
seem
to
be
believers
and
are
not
:
and
then
he
tells
us
in
the
next
place
,
what
will
become
of
them
;
and
that
in
these
two
expressions
:
First
,
from
him
shall
be
taken
away
that
which
he
hath
:
but
what
is
that
?
I
conceive
that
is
a
real
enjoyment
of
Christ
.
Object
.
But
if
he
hath
not
a
real
enjoyment
of
Christ
,
how
can
it
be
taken
from
him
?
Answ
.
To
which
I
answer
,
It
is
as
proper
to
speake
of
taking
away
that
which
he
hath
not
,
as
to
speake
of
enjoying
that
which
he
hath
not
:
so
that
the
meaning
of
it
seems
to
be
this
;
God
doth
at
length
discover
,
that
a
man
may
clearly
see
,
that
he
is
without
Christ
;
and
so
the
enjoyment
is
taken
away
from
him
,
when
it
is
discovered
not
at
all
to
be
his
.
Just
as
an
Inheritance
may
be
said
to
be
taken
away
from
a
man
,
when
it
is
cleared
by
law
that
the
right
of
enjoyment
doth
not
belong
to
him
,
though
it
were
never
actually
in
his
possession
.
But
if
we
consider
what
Christ
saith
in
Luke
8.18
.
it
is
yet
clearer
:
there
the
man
seems
to
have
something
,
some
counterfeit
evidences
for
an
estate
,
a
seeming
enjoyment
of
Christ
.
But
,
saith
Christ
,
from
him
shall
be
taken
away
that
which
he
seemeth
to
have
;
that
is
,
as
he
doth
but
seeme
to
have
an
interest
in
Christ
,
and
hath
not
;
so
he
shall
not
always
seem
to
have
that
which
he
now
doth
but
seeme
to
have
:
counterfeit
stones
shall
not
always
keepe
their
lustre
.
Hence
we
may
clearly
see
,
that
a
profession
of
Christ
,
without
a
real
enjoyment
of
him
,
is
but
a
fading
thing
;
it
is
of
no
certain
continuance
:
therefore
let
none
content
themselves
with
it
.
But
sad
it
is
to
consider
,
that
there
are
many
(
as
we
may
justly
feare
)
even
amongst
us
now
,
as
were
in
the
Church
of
Sardis
,
Rev.
3.1
.
that
have
a
name
to
live
,
but
are
dead
:
But
let
not
any
such
content
themselves
with
such
a
name
;
for
as
they
are
now
without
life
,
so
their
name
to
live
(
if
there
be
no
more
)
will
not
long
continue
.
And
then
again
we
may
see
from
hence
,
that
God
hath
a
special
reserve
of
comfort
for
his
people
;
it
may
be
they
are
troubled
at
present
in
regard
of
some
that
make
a
profession
of
Godliness
,
and
they
have
a
Jealousie
of
them
,
and
know
not
what
to
conclude
.
Well
,
if
it
be
so
with
you
,
wait
upon
God
,
judge
nothing
before
the
time
.
Here
is
your
comfort
;
if
they
be
hypocrites
,
it
is
very
like
God
will
discover
them
in
time
;
and
then
when
you
see
them
lay
aside
their
profession
,
or
fall
from
their
seeming
Godliness
,
then
you
know
what
to
judge
of
them
.
And
if
we
should
see
thousands
fall
off
from
profession
,
we
need
not
be
troubled
;
they
are
not
Stars
,
they
are
but
Comets
;
and
that
appears
by
their
ceasing
to
shine
:
true
Stars
shall
both
keepe
their
place
and
lustre
.
And
that
leads
me
to
the
consideration
of
the
third
thing
propounded
;
And
that
is
,
that
a
man
cannot
,
nor
shall
not
fall
from
that
which
is
the
faith
of
Gods
elect
,
but
shall
certainly
be
saved
.
Now
the
first
Scripture
that
I
shall
mention
for
the
proofe
of
this
,
is
that
in
John
3.36
.
He
that
believeth
on
the
Son
,
hath
everlasting
life
.
Now
thus
I
argue
:
If
every
believer
hath
life
,
and
the
life
that
he
hath
be
everlasting
;
then
none
that
do
believe
can
miss
of
the
everlastingness
of
that
life
which
is
everlasting
in
its
nature
.
Again
,
that
place
is
very
considerable
in
John
11.26
.
Whosoever
liveth
and
believeth
in
me
,
shall
never
die
.
Now
if
this
be
not
the
meaning
of
it
,
that
whosoever
at
any
time
doth
believe
in
Christ
,
shall
certainly
be
secured
from
eternal
death
;
I
do
not
know
what
comfort
it
could
be
to
Martha
,
or
to
any
other
believer
,
to
believe
that
promise
.
For
though
I
be
a
believer
now
,
and
so
be
in
a
state
of
Salvation
;
if
I
cannot
by
a
word
from
God
assure
my self
of
continuing
in
that
State
,
I
can
have
no
comfort
,
at
least
,
till
the
very
last
Gaspe
:
but
sure
it
was
the
design
of
Christ
to
incourage
Martha
and
all
other
believers
by
this
word
of
promise
,
else
he
would
not
have
asked
her
,
Believest
thou
this
?
Another
Scripture
worth
the
noting
,
is
Heb
.
10.38
.
Now
the
just
shall
live
by
faith
:
but
if
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
Where
the
Apostle
writing
to
a
Church
consisting
of
visible
Saints
,
that
is
,
men
and
women
professing
Christ
;
and
knowing
(
according
to
what
hath
been
mentioned
from
this
Epistle
already
)
that
there
were
real
believers
,
and
seeming
believers
;
and
knowing
withal
,
that
seeming
believers
were
very
like
to
appear
at
last
,
and
to
discover
themselves
by
their
Apostatizing
from
their
profession
;
he
indeavours
to
give
every
one
their
portion
,
and
to
believers
thus
he
doth
speak
;
The
just
shall
live
by
faith
,
or
,
the
just
by
faith
shall
live
:
as
if
he
should
say
,
You
that
are
true
believers
,
need
not
fear
but
that
you
shall
continue
in
that
State
of
life
wherein
you
are
;
but
for
you
that
are
onely
professors
at
best
,
and
do
Apostatize
from
your
profession
,
I
tell
you
,
you
are
vessels
wherein
is
no
pleasure
;
the
Lords
Soul
hates
you
he
can
take
no
delight
in
you
.
Beside
this
,
consider
that
in
John
6.5
,
8.
He
that
eateth
of
this
bread
,
shall
live
for
ever
:
by
eating
the
bread
is
understood
believing
in
Christ
.
Now
he
doth
not
say
,
He
that
eateth
this
bread
is
alive
while
he
is
eating
;
that
were
needless
,
(
for
who
doth
not
know
that
eating
is
a
clear
demonstration
of
life
,
and
that
dead
men
cannot
eat
?
)
but
he
saith
,
He
that
eateth
of
this
bread
shall
live
for
ever
;
more
then
which
,
cannot
be
said
for
the
incouragement
of
poor
believers
.
But
yet
there
seems
to
be
rather
more
in
that
John
14.19
.
where
Christ
speaking
to
his
disciples
,
saith
,
Because
I
live
,
you
shall
live
also
:
as
if
he
should
say
,
Your
life
depends
upon
me
;
and
as
sure
as
I
live
,
so
sure
shall
you
be
of
life
:
you
shall
never
die
,
till
I
cease
to
live
.
But
yet
more
particularly
,
for
the
proof
of
the
thing
in
hand
,
namely
,
that
Believers
cannot
nor
shall
not
miscarry
,
so
as
to
miss
of
Salvation
;
I
shall
argue
thus
:
If
he
that
doth
believe
in
Christ
,
may
yet
miss
of
Salvation
,
the
cause
must
be
either
in
himself
,
in
his
enemies
,
or
in
God
,
or
else
in
Christ
as
Mediator
:
but
there
is
nothing
in
himself
,
in
any
of
the
enemies
of
his
Salvation
,
or
in
God
,
or
in
Christ
,
to
hinder
him
of
Salvation
:
therefore
he
shall
not
be
hindred
.
First
,
I
say
,
There
is
nothing
in
himself
can
hinder
him
;
for
if
we
should
suppose
any
thing
in
himself
,
it
must
be
weakness
or
wilfulness
;
but
neither
of
these
can
hinder
him
:
therefore
nothing
in
himself
can
do
it
.
First
,
I
say
,
Weakness
cannot
do
it
;
for
if
any
weakness
could
,
it
would
be
weakness
of
Faith
;
for
by
Faith
we
stand
,
and
we
shall
be
sure
to
keep
our
standing
,
as
long
as
Faith
hath
a
being
in
us
:
and
that
Faith
shall
continue
,
we
may
see
by
what
Christ
saith
to
Peter
,
(
taking
in
likewise
the
rest
of
his
Disciples
)
Simon
,
Simon
,
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
as
wheat
:
but
I
have
prayed
for
thee
,
that
thy
faith
fail
not
,
Luke
22.31
,
32.
As
if
he
should
say
.
If
thy
Faith
fail
,
thou
art
undone
;
But
I
have
prayed
for
thee
that
thy
Faith
fail
not
;
and
I
know
that
God
heareth
me
alwayes
;
and
therefore
thou
maist
be
sure
that
thy
Faith
shall
never
fail
.
But
if
this
should
be
looked
upon
,
as
that
that
doth
onely
concern
Peter
,
(
though
there
be
no
ground
for
it
)
I
shall
add
further
,
the
experience
of
all
the
people
of
God
in
Scripture
,
that
though
some
of
them
have
been
in
fainting
fits
,
(
as
David
,
when
he
said
,
I
shall
one
day
perish
;
and
Jonah
,
who
was
ready
to
conclude
that
he
was
cast
out
of
God's
sight
;
and
Asaph
,
who
(
as
may
be
seen
by
some
expressions
in
some
of
the
Psalms
penned
by
him
)
was
almost
quite
hopeless
)
yet
none
of
these
died
in
their
fainting
fits
;
the
seed
of
God
abiding
in
them
.
But
again
,
as
weakness
cannot
be
the
cause
of
miscarrying
eternally
;
so
neither
can
wilfulness
in
a
Saint
be
a
cause
.
And
here
I
would
not
be
mistaken
in
either
of
these
two
things
:
First
,
I
would
not
that
any
should
think
that
I
deny
that
a
Saint
can
fall
into
any
act
of
sin
;
for
to
say
so
,
were
to
speak
both
against
the
Scripture
and
Experience
.
Nor
Secondly
,
Would
I
be
thought
to
encourage
Saints
to
sin
,
when
I
say
their
wilfulness
shall
not
hinder
them
of
Salvation
:
and
I
hope
no
Saint
will
make
so
bad
a
construction
of
so
comfortable
a
Truth
,
so
as
to
turn
the
grace
of
God
into
wantonness
,
and
to
sin
,
because
grace
abounds
.
For
a
Saint
should
be
so
hedged
in
with
the
consideration
of
the
Free-love
of
God
to
him
,
that
he
should
not
dare
to
sin
;
especially
,
considering
,
that
if
he
doth
make
bold
with
sin
,
he
may
lose
his
sensible
communion
with
Christ
,
(
at
least
,
in
a
great
measure
)
though
he
cannot
lose
his
union
.
And
he
may
be
broug●●
into
such
a
condition
as
David
was
brought
into
,
to
complain
of
broken
bones
,
and
of
the
want
of
the
joyes
of
God's
Salvation
.
But
that
which
I
aim
at
,
is
to
prove
,
that
God
will
not
suffer
his
people
whom
he
hath
made
willing
in
the
day
of
his
power
,
to
become
so
wilful
,
as
by
their
wilfulness
to
depart
quite
from
God
and
Salvation
,
Jer
.
32.40
.
where
God
promiseth
them
with
whom
he
makes
his
Covenant
,
that
he
will
put
his
fear
into
them
,
that
they
shall
not
depart
from
him
:
and
besides
this
,
in
the
Covenant
God
doth
as
well
engage
himself
for
his
people
,
as
for
himself
:
I
will
be
your
God
,
(
saith
he
)
and
you
shall
be
my
people
;
that
is
,
I
will
take
order
,
that
you
shall
walk
as
my
people
ought
to
walk
:
therefore
they
shall
not
be
so
wilful
as
to
turn
quite
from
God
.
But
I
proceed
to
shew
that
nothing
in
God
can
hinder
Believers
of
Salvation
.
1.
There
is
no
want
of
power
in
God
,
for
he
is
Almighty
,
and
therefore
there
is
no
work
too
hard
for
him
,
and
he
doth
put
forth
his
power
that
way
;
for
Peter
tells
us
,
We
are
kept
by
the
power
of
God
through
faith
to
salvation
,
1
Pet
.
1.5
.
Now
if
Almighty
power
hath
the
keeping
of
Believers
,
sure
they
shall
not
miscarry
;
but
must
needs
have
that
verified
upon
them
in
Psal
.
125.1
.
They
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
which
cannot
be
removed
but
abideth
for
ever
.
Again
,
in
the
next
place
,
There
is
no
want
of
love
in
God
;
for
his
love
is
everlasting
;
and
sure
everlasting
love
,
(
when
set
upon
any
creature
)
will
not
suffer
that
creature
to
be
everlastingly
miserable
.
But
beside
this
love
of
God
,
there
is
a
Covenant
that
God
hath
made
with
his
people
,
and
every
Believer
is
one
of
that
people
that
God
hath
taken
into
Covenant
with
himself
,
as
the
Apostle
saith
,
Gal.
3.
ult
.
If
you
be
Christ's
,
then
you
are
Abraham's
seed
,
and
heirs
according
to
promise
:
if
you
be
Believers
,
you
are
in
Covenant
with
God
,
and
the
inheritance
of
Sons
belongs
to
you
.
Now
it
cannot
be
imagined
that
the
unchangeable
God
should
change
so
as
to
take
men
in
a
state
of
sonship
and
heirship
;
and
afterward
dis-inherit
them
especially
when
as
God
saith
himself
,
Mal
.
3.6
.
I
am
the
Lord
,
I
change
not
;
therefore
you
sons
of
Jacob
are
not
consumed
.
Again
,
If
we
consider
that
act
of
God
in
justifying
men
,
it
will
appear
,
that
God
will
not
,
nay
,
(
being
it
is
so
contrary
to
the
nature
of
God
to
lye
and
repent
)
Go●
cannot
,
condemn
a
man
whom
he
hath
justified
;
and
therefore
it
is
that
the
Apostle
,
Rom.
8.1
.
saith
,
There
is
no
condemnation
to
them
that
are
in
Christ
:
and
in
the
same
Chapter
,
vers
.
33.
he
saith
,
Who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
it
is
God
that
justifieth
.
Hence
I
conclude
,
that
there
can
be
nothing
charged
upon
a
Soul
,
much
less
can
that
Soul
be
condemned
,
and
so
perish
everlastingly
,
when
God
hath
once
justified
him
and
acquitted
him
from
sin
.
Now
;
that
every
Believer
in
the
World
is
justified
,
appears
,
in
that
Faith
is
the
Instrument
whereby
the
righteousness
of
Christ
is
apprehended
for
Justification
,
and
Faith
and
Justification
cannot
be
separated
,
according
to
that
in
Rom.
5.11
.
Being
justified
by
faith
,
we
have
peace
with
God
,
through
our
Lord
Jesus
Christ
.
One
thing
more
I
shall
say
as
to
this
particular
,
viz.
That
God
cannot
hinder
the
Salvation
of
Believers
;
and
that
is
this
,
If
he
should
,
he
would
make
void
his
own
Decree
of
election
:
but
God
cannot
do
that
,
for
he
hath
said
,
His
counsel
shall
stand
:
nay
,
more
then
that
,
he
should
then
make
void
his
own
design
in
sending
Christ
into
the
World
;
for
God
sent
his
Son
into
the
World
for
this
end
,
that
they
that
believe
should
be
saved
.
But
in
the
third
place
,
I
shall
declare
further
,
That
all
the
enemies
of
the
salvation
of
the
people
of
God
shall
not
hinder
:
the
devil
shall
not
hinder
;
for
his
head
is
broke
by
the
death
of
Christ
,
that
now
his
power
as
to
the
overcoming
of
believers
is
nothing
at
all
:
it
is
true
,
he
can
trouble
believers
,
(
if
God
permit
him
so
to
do
)
but
he
cannot
destroy
them
;
nay
,
God
hath
not
only
by
the
death
of
Christ
taken
away
the
power
of
Satan
,
but
he
hath
put
the
Devil
under
the
power
of
Believers
,
and
therefore
it
is
that
we
have
that
promise
,
James
4.7
.
Resist
the
Devil
,
and
he
shall
flie
.
Again
,
As
the
Devil
is
an
enemy
,
so
the
World
is
an
enemy
;
but
it
can
do
nothing
to
hinder
the
Salvation
of
Believers
,
for
it
is
a
conquered
enemy
:
Be
of
good
cheer
,
saith
Christ
to
his
believing
Disciples
,
I
have
overcome
the
world
.
But
that
which
may
be
looked
upon
as
most
to
be
feared
,
is
corruption
within
;
those
lusts
that
Peter
speaks
of
that
war
against
the
Soul
:
but
these
shall
not
hinder
neither
.
For
Christ
came
as
to
subdue
Satan
,
so
likewise
to
destroy
the
works
of
Satan
;
and
we
have
a
promise
,
That
sin
shall
not
reign
in
us
when
under
grace
,
that
is
,
when
we
are
Believers
,
Rom.
6.14
.
But
that
which
I
shall
further
add
,
is
,
that
all
powers
combined
together
are
too
weak
to
hinder
the
Salvation
of
any
poor
Believer
;
and
for
that
I
would
desire
that
what
Christ
speaks
in
Joh
.
10.28
,
29
,
30.
where
Christ
speaking
of
his
Sheep
,
that
is
,
Believers
,
saith
thus
:
And
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
My
Father
which
gave
them
me
,
is
greater
all
,
and
no
man
is
able
to
pluck
them
out
of
my
Father's
hand
.
I
,
and
my
Father
are
one
;
so
that
Jesus
Christ
doth
here
declare
,
that
all
the
power
that
he
hath
,
and
all
the
power
that
the
Father
hath
,
is
engaged
against
any
opposition
that
comes
in
to
hinder
the
Salvation
of
the
Sheep
of
Christ
:
so
that
now
every
Believer
may
triumph
over
all
enemies
,
and
encourage
himself
against
all
hinderances
,
as
the
Apostle
doth
in
Rom.
8.38
,
39.
For
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
But
there
is
yet
one
thing
more
to
be
added
,
and
that
is
,
That
Jesus
Christ
,
who
is
Mediator
between
God
and
Believers
,
will
not
hinder
them
of
their
Salvation
:
for
first
,
he
doth
not
want
power
;
all
power
is
given
to
him
,
and
he
made
a
full
satisfaction
for
them
,
that
so
they
might
not
onely
believe
,
but
be
saved
.
Hence
it
is
that
Christ
is
said
in
Heb
.
12.2
.
to
be
both
the
Author
and
Finisher
of
our
Faith
.
And
then
again
,
Christ
doth
not
want
love
;
and
that
appears
by
what
he
was
willing
to
suffer
for
Believers
:
And
sure
,
if
his
love
did
carry
him
out
to
die
for
them
at
first
,
it
will
carry
him
out
to
improve
his
death
for
their
benefit
at
last
:
Christ
hath
not
changed
his
minde
;
as
it
was
his
intent
to
own
them
at
first
when
they
came
to
him
,
so
is
he
not
willing
now
to
reject
them
:
John
6.37
.
All
that
the
Father
giveth
me
,
shall
come
to
me
;
and
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
I
cannot
leave
this
Scripture
without
speaking
a
little
to
it
:
First
,
you
have
the
Father
giving
.
Secondly
,
Christ
receiving
.
Thirdly
,
his
retaining
them
,
and
entertaining
them
,
when
he
hath
received
them
.
First
,
I
say
,
here
is
the
Father
giving
,
and
that
by
decree
;
God
having
chosen
them
in
Christ
,
he
delivers
them
up
to
the
care
of
Christ
,
that
he
should
save
them
.
Secondly
,
You
have
Christ
receiving
them
:
and
truely
,
it
could
be
no
otherwise
,
Christ
being
so
full
both
of
love
and
obedience
to
his
Father
,
and
so
loving
to
those
that
his
Father
gives
him
,
and
so
much
in
love
with
the
work
and
business
that
he
came
into
the
World
about
,
in
reference
to
them
,
for
whose
sake
,
as
he
saith
,
he
did
sanctifie
himself
;
he
could
not
,
I
say
,
but
receive
them
.
But
here
is
a
promise
,
that
these
persons
thus
given
to
Christ
,
whom
he
is
so
willing
to
receive
,
shall
come
to
Christ
:
which
doth
clearly
prove
believing
to
be
the
fruit
of
election
.
All
that
the
Father
giveth
me
,
saith
Christ
,
shall
come
to
me
:
As
if
he
should
say
,
As
the
Father
hath
before
the
foundation
of
the
world
chosen
them
to
be
saved
by
me
;
so
in
time
he
will
draw
them
to
me
,
that
they
may
be
made
partaker
of
that
Salvation
which
I
have
to
bestow
upon
them
,
according
to
that
that
is
historically
laid
down
in
Acts
13.48
.
As
many
as
were
ordained
to
eternal
life
,
believed
.
But
that
that
serves
for
the
present
purpose
,
is
,
that
which
is
last
in
the
Verse
,
viz.
The
entertainment
that
Christ
gives
to
those
that
are
thus
received
by
him
:
he
will
not
part
with
them
;
he
will
not
shut
them
out
of
doors
:
Him
(
saith
he
)
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
It
is
a
very
full
negation
in
the
Greek
,
by
a
double
negative
;
which
is
,
as
if
Christ
should
say
,
There
is
nothing
more
against
my
minde
and
resolution
,
then
to
reject
or
cast
out
any
one
that
comes
to
me
believing
in
me
;
I
will
be
sure
to
keep
safe
all
that
the
Father
gives
into
my
hand
:
and
this
Christ
doth
,
to
fulfil
the
will
of
his
Father
,
which
was
,
that
he
should
bring
every
one
to
Salvation
that
he
gave
him
.
Now
,
that
this
was
the
will
of
the
Father
,
appears
by
what
we
have
in
John
6.39
.
And
this
is
the
Father's
will
that
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
.
And
then
in
vers
.
40.
This
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
,
and
believeth
on
him
,
may
have
everlasting
life
.
Object
.
But
is
it
not
said
,
in
John
17.12
.
that
though
Judas
the
Son
of
perdition
was
given
to
Christ
,
yet
he
was
lost
?
Whence
it
appears
,
that
a
man
may
be
given
to
Christ
,
and
yet
be
lost
.
Answ
.
Now
for
answer
to
this
,
I
say
,
First
,
this
giving
is
another
manner
of
giving
,
then
the
other
that
I
mentioned
before
.
Judas
indeed
was
given
to
Christ
to
be
one
of
his
Family
,
one
of
the
twelve
;
and
that
must
needs
be
,
because
the
Scripture
had
foretold
that
it
should
be
one
that
did
eat
bread
with
Christ
that
should
betray
him
:
but
Judas
was
not
given
to
Christ
that
he
should
save
him
;
and
that
appears
,
in
that
he
is
here
called
the
Son
of
perditon
.
But
yet
further
,
I
shall
say
this
,
that
Christ
makes
the
exception
of
Judas
himself
;
and
we
ought
to
make
no
more
exceptions
then
Christ
makes
.
For
we
know
none
that
in
any
sense
are
said
to
be
given
to
Christ
,
(
Judas
onely
excepted
)
but
shall
be
saved
by
Christ
:
and
this
exception
is
not
contrary
to
the
Scripture
,
but
that
the
Scripture
might
be
fulfilled
.
Obj.
But
yet
some
may
be
ready
to
say
,
It
seems
according
to
Scripture
,
that
Salvation
is
not
given
to
men
as
believers
,
but
as
continuers
in
believing
and
in
obedience
.
Now
if
a
man
,
though
he
be
a
believer
now
,
yet
if
he
cease
to
be
a
believer
,
he
must
needs
miss
of
Salvation
.
Answ
.
First
,
that
a
man
that
is
a
belieaver
at
any
time
,
should
cease
to
be
a
believer
,
cannot
be
granted
;
nay
,
the
contrary
hath
been
already
clearly
proved
.
And
then
in
the
next
place
,
(
as
to
those
Scriptures
that
promise
Salvation
upon
continuance
in
beliveing
and
obedience
,
)
they
do
by
that
manifest
the
difference
between
true
faith
and
false
:
true
faith
continues
,
but
false
faith
at
length
discovers
it self
to
be
indeed
nothing
at
all
,
and
so
leaves
a
man
at
last
.
And
for
that
end
,
that
the
truth
of
this
may
appear
,
I
shall
consider
one
or
two
of
those
Scriptures
.
The
first
place
I
shall
take
notice
of
,
is
that
Matth
.
10.22
.
But
he
that
endureth
to
the
end
,
shall
be
saved
:
another
is
Matth
.
24.13
.
But
he
that
shall
endure
to
the
end
,
the
same
shall
be
saved
.
In
both
which
Scriptures
,
Jesus
Christ
doth
speake
of
great
sufferings
;
and
we
know
that
great
sufferings
are
great
tryals
.
Now
if
faith
be
not
of
the
right
stamp
,
it
will
be
discovered
at
such
a
time
;
and
though
the
man
hath
,
it
may
be
,
made
a
faire
shew
for
a
time
,
yet
at
length
he
falls
from
his
profession
,
rather
then
ingage
in
suffering
for
Christ
:
but
they
that
have
that
precious
faith
which
is
wrought
in
the
heart
by
the
Spirit
of
God
,
that
man
shall
hold
out
to
the
end
,
and
shall
be
saved
.
Another
Scripture
is
that
in
Heb
.
3.6
.
Whose
house
are
we
,
if
we
hold
fast
the
confidence
,
and
the
rejoycing
of
the
hope
firm
unto
the
end
.
From
which
Scripture
cannot
be
gathered
that
any
that
are
the
house
of
Christ
,
and
that
have
the
Spirit
of
Christ
dwelling
in
them
,
shall
not
hold
fast
the
confidence
to
the
end
;
but
rather
the
contrary
,
that
they
,
and
they
onely
,
do
hold
their
confidence
firm
to
the
end
:
So
that
none
of
these
places
(
being
rightly
understood
)
do
in
the
least
infringe
,
but
rather
abundantly
confirm
the
truth
in
hand
;
namely
,
that
the
true
believer
shall
not
fall
from
that
state
he
is
in
,
nor
miss
of
Salvation
at
last
:
specially
if
you
consider
what
promises
of
perseverance
believers
have
from
God
,
and
what
incouragements
they
have
in
Scripture
to
believe
that
they
shall
not
miss
of
their
desired
happiness
.
John
13.11
.
Having
loved
his
own
that
were
in
the
world
,
he
loved
them
to
the
end
,
Now
it
will
clearly
follow
,
that
if
the
love
of
Christ
continue
,
the
happiness
of
Saints
continues
too
.
And
so
likewise
we
have
a
notable
encouragement
for
Saints
,
in
1
Cor
.
1.8
.
Who
shall
also
confirm
you
to
the
end
,
that
you
may
be
blameless
in
the
day
of
our
Lord
Jesus
Christ
.
And
so
likewise
the
Apostle
writing
to
the
Philippians
,
incourageth
them
,
and
that
with
a
great
deal
of
confidence
,
that
they
hold
out
,
Philip
.
1.6
.
Being
confident
of
this
very
thing
,
that
he
which
hath
begun
a
good
work
in
you
,
will
perform
it
untill
the
day
of
Jesus
Christ
.
Object
.
But
it
may
be
some
may
say
,
If
it
be
so
that
God
will
keep
Saints
from
falling
,
and
that
he
that
is
a
believer
now
,
shall
continue
so
;
what
need
those
exhortations
to
perseverance
?
as
that
in
1
Pet
.
1.13
.
Wherefore
gird
up
the
Loines
of
your
minds
,
be
sober
,
and
hope
to
the
end
,
for
the
grace
that
is
to
be
brought
unto
you
at
the
Revelation
of
Jesus
Christ
.
And
that
in
Rev.
2.10
.
Be
thou
faithful
unto
death
,
and
I
will
give
thee
a
Crown
of
Life
:
from
whence
it
seems
,
that
the
Crown
of
life
is
given
upon
Faithfulness
to
death
.
And
then
again
,
it
seems
by
what
we
have
in
Rev.
3.11
.
that
a
man
may
,
notwithstanding
his
Faithfulness
,
(
if
he
do
not
hold
fast
)
lose
his
Crown
.
Answ
.
To
which
Scriptures
I
shall
give
a
brief
answer
particularly
.
First
,
that
in
Peter
doth
onely
set
forth
what
is
the
duty
of
believers
;
and
that
is
,
to
continue
believing
.
And
that
in
Rev.
2.10
.
doth
declare
the
persons
who
they
are
that
shall
have
the
Crown
of
life
,
and
that
is
they
that
are
kept
by
the
power
of
God
through
faith
to
Salvation
,
and
by
the
same
power
are
kept
faithful
even
unto
death
.
And
then
for
that
in
Rev.
3.11
.
Let
no
man
take
thy
Crown
;
I
do
not
conceive
that
by
Crown
there
is
meant
the
Crown
of
life
,
but
a
crown
that
they
have
in
this
life
.
Now
the
crown
of
a
Saint
is
activity
and
zeale
for
God
;
and
this
Church
of
Philadelphia
was
very
Famous
for
that
;
there
is
none
of
the
other
six
Churches
that
were
so
blameless
as
this
.
Now
,
saith
Christ
,
Take
heed
you
do
not
grow
cold
and
cowardly
;
if
you
do
,
you
lose
your
crown
,
your
renown
among
the
Churches
.
But
if
you
would
have
me
give
you
a
General
answer
to
all
these
Scriptures
,
or
any
other
that
have
such
exhortations
in
them
;
I
shall
tell
you
the
reason
of
them
.
God
doth
exhort
Saints
to
continue
in
their
Faithfulness
,
not
to
shew
that
they
may
possibly
cease
to
be
what
they
are
,
&
so
miss
of
Salvation
;
nor
to
shew
that
they
do
continue
faithful
by
their
own
power
:
But
this
is
the
means
that
he
who
is
the
author
and
finisher
of
the
faith
of
his
people
doth
use
,
to
make
them
continue
in
the
state
wherein
they
are
.
For
as
Christ
makes
men
believe
,
by
setting
home
the
command
of
the
Gospel
upon
their
hearts
;
so
he
causeth
them
to
continue
in
believing
,
by
such
Gospel-exhortations
as
these
are
.
And
thus
I
hope
the
truth
of
believers
continuance
in
believing
,
and
at
last
receiving
the
end
of
their
Faith
,
the
Salvation
of
their
Souls
,
is
sufficiently
cleared
.
Object
.
But
if
any
should
say
,
This
is
a
Doctrine
that
tends
to
the
making
of
believers
careless
;
Answ
.
To
this
I
answer
,
first
,
Let
men
be
careful
of
casting
an
aspersion
upon
any
truth
of
God
.
It
it
apparent
,
it
is
a
truth
,
and
it
hath
had
sufficient
confirmation
from
Scripture
;
and
it
is
not
safe
to
say
that
the
Scripture
leads
men
to
carelesness
.
But
again
,
I
judge
that
it
doth
rather
incourage
Saints
to
make
use
of
all
the
strength
they
have
,
and
to
act
their
graces
to
the
uttermost
,
knowing
themselves
to
be
in
a
sure
state
,
that
they
shall
not
miss
of
Salvation
.
And
truely
I
do
not
know
with
what
comfort
a
Saint
could
do
any
thing
,
if
he
were
always
in
doubt
and
fear
of
losing
that
which
at
present
he
hath
:
he
cannot
surely
perform
that
duty
of
his
,
to
rejoyce
in
hope
of
the
Glory
that
shall
be
revealed
,
if
there
a
possibility
for
him
to
lose
his
interest
in
that
Glory
.
Thus
far
I
have
proceeded
in
the
Doctrine
of
perseverance
,
in
opposition
to
that
opinion
of
falling
away
from
grace
,
which
H.
H.
doth
give
some
hints
at
in
divers
places
of
his
Book
,
and
particularly
in
that
use
of
reproofe
to
persons
that
fall
from
real
Spiritual
injoyments
(
as
he
apprehends
)
though
indeed
it
be
but
falling
from
profession
;
and
that
may
appear
,
not
onely
by
what
I
have
laid
down
already
more
at
large
,
but
also
by
what
he
concludes
that
use
of
reproofe
with
,
out
of
2
Pet
.
2.22
.
The
dog
is
turned
to
his
own
vomit
again
;
and
the
sow
that
was
washed
,
to
her
wallowing
in
the
mire
.
Now
truely
I
cannot
but
wonder
that
he
should
judge
this
to
intend
falling
away
from
grace
;
for
it
is
very
apparent
,
these
persons
here
spoken
of
by
Peter
,
never
had
grace
,
though
they
had
gifts
.
For
let
us
but
minde
what
Peter
calls
them
;
they
are
Dogs
still
,
and
they
were
Dogs
before
,
even
when
they
were
in
their
best
condition
.
The
dog
,
saith
he
,
is
turned
to
his
ow●
vomit
again
.
It
is
true
,
he
had
upon
some
account
vomited
up
some
of
the
most
filthy
lusts
,
they
would
not
digest
with
him
,
they
would
not
serve
for
his
particular
purpose
at
that
time
;
for
it
is
like
he
aimed
at
credit
with
the
people
of
God
,
or
some
outward
advantage
by
them
;
and
now
these
lusts
are
in
the
way
,
and
up
they
must
:
but
he
doth
not
vomit
up
his
dogged
nature
,
he
is
a
dog
still
;
nay
,
the
fawning
nature
of
a
dog
is
more
visible
at
that
time
,
then
before
,
but
that
he
hath
got
a
little
credit
for
the
present
,
and
so
is
not
suspected
.
But
times
turne
,
and
the
streame
of
advantages
runs
another
way
;
and
now
he
licks
up
his
vomit
again
,
and
betakes
himself
to
his
old
way
of
lusts
;
and
they
are
as
natural
to
him
as
ever
.
And
then
again
,
Peter
calls
such
apostates
by
no
better
name
then
washed
Swine
:
The
sow
that
was
washed
,
turns
to
her
wallowing
in
the
mire
.
If
you
wash
a
sow
never
so
clean
,
she
is
a
sow
still
,
and
she
will
wallow
when
she
hath
an
opportunity
:
So
it
is
with
these
men
;
though
they
are
outwardly
washed
,
yet
there
was
never
a
change
of
nature
;
they
are
of
the
same
disposition
as
ever
they
were
:
and
though
they
have
for
some
outward
advantages
refrained
wallowing
,
yet
still
keeping
the
wallowing
nature
,
they
naturally
return
to
their
wallowing
imployment
again
.
So
that
these
men
that
Peter
speaks
of
,
are
not
in
a
capacity
of
falling
from
a
state
of
Salvation
;
for
they
were
never
in
it
.
But
H.
H.
goes
on
,
and
takes
occasion
to
answer
two
Objections
concerning
persons
that
live
without
the
means
of
grace
:
and
he
goes
about
to
prove
that
which
will
easily
be
granted
,
That
all
men
know
enough
to
leave
them
without
excuse
:
and
upon
this
he
concludes
that
the
dispute
is
at
an
end
.
But
he
must
know
,
that
the
dispute
will
not
be
so
soon
ended
,
without
he
will
yeeld
to
truth
;
and
then
it
will
be
ended
:
for
it
is
truth
that
we
plead
for
.
But
I
think
there
is
yet
a
better
way
to
end
the
controversie
;
and
that
is
,
to
consider
what
the
Scripture
saith
as
to
persons
that
are
saved
,
and
to
persons
that
perish
.
Let
him
but
suffer
the
Scripture
to
be
Umpire
between
us
,
and
there
may
be
quickly
an
end
of
the
controversie
.
And
truly
I
judge
that
that
Scripture
in
Hos
.
13.9
.
may
very
well
do
the
business
for
us
:
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
.
Which
is
as
if
he
had
said
,
Whoever
they
are
that
perish
may
blame
themselves
;
but
they
that
are
saved
,
have
cause
to
bless
God
:
God
may
justly
condemn
man
for
sinning
wilfully
against
light
,
though
their
light
be
not
sufficient
to
lead
them
to
Salvation
.
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
,
through
Jesus
Christ
our
Lord
.
But
I
have
done
with
what
H.
H.
saith
as
to
Predestination
and
Election
;
and
shall
now
give
some
answer
to
what
he
saith
concerning
Universal
redemption
.
And
the
Question
that
he
states
,
is
,
Whether
Christ
dyed
for
all
,
or
but
for
some
?
Now
if
it
were
my
work
(
without
considering
any
further
what
he
saith
)
to
give
an
answer
to
this
question
;
I
must
propound
a
question
to
him
;
and
that
is
,
What
he
means
by
Christ
dying
for
all
,
or
for
some
;
because
the
question
is
something
ambiguous
,
insomuch
that
I
may
both
grant
and
deny
that
Christ
dyed
for
all
men
.
First
,
I
may
in
a
sense
grant
that
Christ
dyed
for
all
;
for
sure
their
being
is
preserved
,
and
they
do
all
enjoy
all
those
outward
enjoyments
that
they
have
,
by
Christ
;
the
world
is
by
him
established
:
nay
,
the
very
unreasonable
creatures
have
a
benefit
purchased
for
them
,
and
they
shall
in
time
enjoy
it
,
and
that
by
Christ
,
as
we
may
see
in
Rom.
8.19
,
20
,
21
,
22.
But
if
the
question
be
concerning
Salvation
,
whether
Christ
dyed
to
save
all
(
which
appears
to
be
his
meaning
)
I
must
deny
that
Christ
did
thus
die
for
all
.
But
though
he
states
his
Question
,
yet
he
doth
for
the
present
give
no
direct
Answer
;
but
tells
us
,
He
shall
answer
by
the
Scriptures
,
shewing
,
1.
The
testimony
of
all
the
Prophets
.
2.
Of
the
Angel
of
God
.
3.
Of
Christ
himself
.
4.
Of
the
holy
Apostles
of
our
Lord
and
Saviour
Jesus
Christ
.
To
which
I
say
thus
much
:
I
confess
it
is
the
best
way
to
answer
Questions
and
to
resolve
doubts
by
Scripture
.
And
truely
if
he
doth
clear
the
business
in
hand
,
and
prove
by
Scripture
,
that
Christ
died
for
this
end
,
that
every
particular
man
should
be
saved
by
him
it
is
our
duty
to
believe
it
:
but
if
he
doth
but
say
he
will
or
doth
prove
it
,
I
must
account
that
but
a
sorry
Answer
.
But
however
,
I
shall
consider
those
Scriptures
that
he
brings
;
and
the
first
thing
that
he
would
have
us
believe
,
is
,
that
all
the
Prophets
give
in
a
testimony
to
this
that
he
now
affirms
;
and
the
first
Prophet
that
he
mentions
is
Isaiah
,
Isai
.
53.4
,
5
,
6.
Surely
he
hath
borne
our
griefs
,
and
carried
our
sorrows
:
yet
we
did
esteem
him
stricken
,
smitten
of
God
,
and
afflicted
.
But
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
and
the
chastisement
of
our
peace
was
upon
him
:
and
with
his
stripes
we
are
healed
.
All
we
like
sheep
have
gone
astray
:
we
have
every
one
turned
to
his
own
way
:
and
the
Lord
hath
laid
on
him
the
iniquities
of
us
all
.
Now
I
desire
a
little
to
look
into
this
Scripture
,
and
see
whether
there
be
any
such
thing
in
it
as
he
would
have
us
believe
.
The
Prophet
Isaiah
in
this
Chapter
doth
personate
Jesus
Christ
himself
,
as
you
may
see
in
Iohn
12.38
.
where
the
words
of
the
first
Verse
of
this
Chapter
are
made
use
of
by
Christ
himself
,
and
applied
to
the
unbelieving
Iews
.
And
the
Prophet
doth
not
onely
personate
Christ
,
but
others
likewise
,
whom
Christ
did
,
as
it
were
,
joyne
in
commission
with
himself
in
preaching
the
Gospel
:
and
that
which
the
Prophet
,
and
Christ
,
and
other
Ministers
of
the
Gospel
say
,
is
,
Who
hath
believed
our
report
?
who
gives
entertainment
to
the
Gospel
,
and
the
report
that
we
give
concerning
salvation
alone
by
Iesus
Christ
?
But
when
as
he
saith
,
Who
hath
believed
our
report
,
and
to
whom
〈◇〉
the
arm
of
the
Lord
revealed
?
the
meaning
is
not
,
that
none
believe
;
but
that
onely
they
believe
to
whom
the
Lord
revealeth
his
arm
,
and
makes
known
what
he
can
do
:
all
do
not
believe
,
nay
,
few
believe
,
in
comparison
of
those
that
remain
in
unbelief
.
Now
it
is
apparent
,
that
the
Prophet
in
those
three
Verses
laid
down
by
H.
H.
doth
not
intend
all
those
unbelievers
,
I
mean
,
those
that
continued
in
unbelief
;
nay
,
he
intended
none
of
them
:
but
he
intends
those
to
whom
the
arm
of
the
Lord
was
revealed
.
And
that
there
are
two
sorts
people
intended
in
this
Chapter
by
the
Prophet
,
some
remaining
in
unbelief
,
and
some
at
length
(
by
the
power
of
God
)
believing
in
Christ
,
appears
by
what
the
Prophet
saith
in
vers
.
3.
of
that
Chapter
:
He
is
despised
and
rejected
of
men
,
a
man
of
sorrows
,
and
acquainted
with
griefs
:
there
is
one
sort
of
men
,
and
they
are
said
to
be
such
as
reject
Christ
.
But
then
there
is
another
sort
of
persons
mentioned
in
the
later
part
of
the
Verse
:
and
we
hid
as
it
were
our
faces
from
him
,
(
mark
it
well
)
he
was
rejected
by
men
,
and
we
esteemed
him
not
.
As
if
he
should
say
,
We
to
whom
the
arm
of
the
Lord
is
revealed
,
we
that
have
made
this
report
of
Christ
,
we
that
have
both
preached
&
embraced
Christ
,
&
pressed
others
to
embrace
him
too
,
we
have
not
esteemed
him
as
we
ought
,
and
we
have
as
it
were
hid
our
faces
from
him
;
we
were
almost
afraid
&
ashamed
to
own
Christ
,
(
which
was
apparent
in
Nicodemus
his
coming
to
Jesus
by
night
,
and
in
Peter's
denying
of
him
.
)
Nay
further
,
he
goeth
on
in
making
his
distinction
;
He
was
despised
(
saith
the
Prophet
)
and
we
estemed
him
not
;
that
is
,
we
that
(
upon
the
consideration
of
those
things
that
follow
)
had
more
cause
to
esteem
of
him
then
others
had
,
yet
we
have
not
esteemed
of
him
as
we
ought
.
Which
complaint
may
very
well
be
taken
up
by
all
the
people
of
God
;
for
before
conversion
,
they
did
esteem
as
lightly
of
Christ
as
other
men
do
;
and
when
they
have
received
good
from
Christ
,
they
come
far
short
in
their
esteem
of
him
.
And
now
it
being
considered
from
whom
those
words
proceed
,
or
who
are
the
persons
intended
in
vers
.
4
,
5
,
6.
of
the
Chapter
,
there
will
be
no
difficulty
in
the
understanding
the
words
;
specially
if
we
do
but
seriously
consider
,
that
(
as
Christ
doth
apply
what
is
said
here
as
to
the
rejecting
of
Christ
,
to
the
unbelieving
Iews
in
that
Ioh
.
12.38
.
)
so
the
Apostle
Peter
in
1
Pet
.
2.24
,
25.
doth
appropriate
what
is
contained
in
vers
.
5
,
6.
of
this
53
of
Isaiah
to
the
elect
:
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
that
we
being
dead
to
sins
,
should
live
unto
righteousness
,
by
whose
stripes
ye
were
healed
;
for
ye
were
as
sheep
going
astray
,
&c.
But
if
this
will
not
satisfie
,
we
shall
finde
enough
in
the
Prophet's
own
words
for
the
clearing
of
the
Truth
;
for
first
,
the
Prophet
speaks
of
such
as
have
obtained
peace
and
healing
from
Christ
;
The
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
Now
if
all
have
peace
,
which
was
a
Legacy
particularly
bequeathed
by
Christ
to
his
Disciples
,
and
if
all
be
healed
of
all
their
spiritual
diseases
,
then
Isaiah
means
all
:
but
neither
of
these
can
be
granted
;
for
Justification
and
Peace
go
together
,
Rom.
5.1
.
Being
justified
by
faith
,
we
have
peace
with
God
.
And
the
cure
of
diseases
,
and
the
pardon
of
sin
go
together
,
Psal
.
103.3
.
Who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
diseases
.
But
who
will
say
,
That
all
are
justified
?
Who
will
say
,
That
all
have
all
their
iniquities
forgiven
?
But
further
,
if
we
look
into
the
last
Verse
of
the
Chapter
,
the
Prophet
tells
us
,
That
it
was
the
sins
of
many
that
Christ
did
bear
;
so
that
it
was
not
the
sins
of
all
men
in
the
world
:
and
if
you
look
back
into
vers
.
8.
there
he
tells
us
,
That
it
was
for
the
transgression
of
Gods
people
that
he
was
stricken
.
So
that
now
it
is
apparent
that
H.
H.
doth
charge
Isaiah
falsly
,
when
he
tells
us
,
That
Isaiah
sheweth
plainly
that
the
iniquities
of
all
those
that
went
astray
were
laid
upon
Christ
.
He
doth
(
I
confess
)
shew
,
that
all
they
whose
iniquities
were
laid
upon
Christ
,
did
go
astray
:
but
not
,
that
all
that
went
astray
,
had
their
iniquities
laid
upon
Christ
.
But
H.
H.
goeth
on
;
and
,
that
he
may
make
his
work
short
,
he
goes
about
to
bring
in
a
Relation
of
the
joynt
Testimony
of
all
the
Prophets
at
once
,
and
that
out
of
Acts
10.43
.
To
him
give
all
the
Prophets
witness
,
that
through
his
Name
whosoever
believeth
in
him
shall
receive
remission
of
sins
.
Now
to
this
I
answer
:
This
Truth
of
remission
of
sins
to
all
Believers
,
is
so
clear
both
from
what
the
Prophets
,
and
Apostles
,
and
Christ
himself
speaks
,
that
it
need
not
be
brought
into
question
.
But
I
desire
that
it
may
be
seriously
considered
,
whether
the
mentioning
of
this
Scripture
be
a
proof
,
and
that
from
all
the
Prophets
,
of
Christ
his
dying
to
save
all
.
Here
is
not
a
word
particularly
expressed
concerning
the
death
of
Christ
,
I
confess
here
is
mention
made
of
the
remission
of
sins
,
which
is
an
eminent
effect
of
the
death
of
Christ
;
but
that
is
not
applied
to
all
,
but
onely
to
Believers
.
But
in
the
next
place
he
brings
the
testimony
of
Iohn
the
Apostle
,
Iohn
1.7
.
and
tells
us
,
that
it
,
is
the
testimony
of
that
great
Prophet
Iohn
Baptist
.
I
wonder
he
should
be
so
much
mistaken
;
I
confess
Iohn
doth
there
speak
concerning
Iohn
the
Baptist
;
but
they
are
the
words
of
Iohn
who
wrote
the
Gospel
,
(
as
may
appear
,
if
we
read
the
6
and
7
vers
.
together
,
)
There
was
a
man
sent
from
God
whose
name
was
John
;
the
same
came
for
a
witness
,
to
bear
witness
of
the
light
,
that
all
men
through
him
might
believe
.
Now
the
meaning
of
it
seems
clearly
to
be
this
:
Iohn
tells
us
,
that
Iohn
Baptist
being
sent
of
God
to
bear
witness
to
Christ
,
did
bear
witness
,
that
all
men
,
or
to
the
end
that
all
men
through
him
might
believe
.
This
was
that
that
Iohn
in
his
preaching
did
aim
at
,
that
all
men
where
he
came
preaching
might
believe
.
And
this
is
the
desire
of
others
that
are
sent
by
Christ
to
preach
the
Gospel
,
that
(
if
it
were
the
will
of
God
)
all
that
hear
may
believe
,
according
to
that
saying
of
Paul
to
Agrippa
,
Acts
26.29
.
I
would
to
God
,
that
not
onely
thou
,
but
all
that
hear
me
this
day
,
were
both
almost
and
altogether
such
as
I
am
,
except
these
bonds
.
Thus
Iohn
tells
us
it
was
with
Iohn
the
Baptist
.
But
this
doth
not
prove
that
all
did
believe
that
Iohn
preached
to
;
or
,
if
they
had
all
believed
,
it
doth
not
follow
,
that
all
other
men
believe
;
for
he
did
preach
but
to
few
,
in
comparison
of
man-kinde
:
so
that
this
proves
nothing
as
to
the
death
of
Christ
for
all
,
specially
seeing
there
is
not
a
word
spoken
of
the
death
of
Christ
in
this
place
.
But
though
H.
H.
did
mistake
in
his
last
testimony
,
declaring
it
to
be
the
testimony
of
Iohn
Baptist
,
when
it
was
not
;
yet
he
doth
afterward
tell
us
what
testimony
Iohn
saith
that
Iohn
Baptist
did
give
of
Christ
,
and
that
is
in
Iohn
1.29
.
Behold
the
Lamb
of
God
that
taketh
away
the
sin
of
the
world
.
Now
I
desire
that
we
may
consider
whether
this
Scripture
doth
prove
that
Christ
died
for
all
.
And
if
we
do
take
notice
what
John
speaks
,
it
is
onely
,
That
Christ
was
the
Lamb
of
God
that
takes
away
the
sin
of
the
world
.
Now
he
doth
not
say
,
That
he
took
away
the
sin
of
every
one
of
the
men
and
women
in
the
world
.
Nay
,
I
believe
that
H.
H.
himself
doth
not
believe
,
that
Christ
hath
taken
away
the
sins
of
every
man
;
for
then
every
man
should
be
saved
.
But
I
come
now
to
consider
the
Angels
testimony
that
he
speaks
of
,
and
that
is
in
Luke
2.10
,
11.
I
bring
you
glad
tidings
of
great
joy
,
which
shall
be
to
all
people
:
for
unto
you
is
born
in
the
city
of
David
a
Saviour
,
which
is
Christ
the
Lord
.
Now
when
the
Angel
saith
,
I
bring
you
glad
tidings
of
great
joy
;
and
tells
them
,
that
it
was
to
all
people
as
well
as
to
them
,
he
means
,
that
this
glad
tidings
was
not
only
to
the
Jews
,
but
to
the
Gentiles
,
all
Nations
as
well
as
the
Jews
;
and
this
was
made
good
when
the
Gospel
was
preached
,
first
to
the
Jews
,
and
afterward
(
by
commission
from
Christ
)
to
all
Nations
,
as
we
may
see
by
that
in
Mat
.
28.19
.
But
I
proceed
now
to
the
consideration
of
the
testimony
that
H.
H.
brings
from
Christ
himself
,
and
that
is
Joh
.
3.14
15
,
16
,
17.
As
Moses
lifted
up
the
serpent
in
the
wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
For
God
so
loved
the
world
,
that
he
sent
his
onely
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
For
God
sent
not
his
Son
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
Now
H.
H.'s
Conclusion
from
hence
is
this
:
Thus
(
saith
he
)
we
see
the
words
of
Christ
agree
with
the
words
of
the
Prophets
;
therefore
it
must
needs
be
owned
for
a
Truth
,
That
Christ
died
for
all
.
But
I
believe
if
the
Scripture
be
well
weighed
,
there
will
no
such
thing
(
but
rather
the
contrary
)
be
proved
from
thence
;
and
first
,
I
shall
consider
what
is
in
the
14
and
15
vers
.
concerning
the
Serpent
in
the
Wilderness
,
and
Christ
;
and
there
we
may
see
,
that
Christ
doth
declare
that
there
was
a
very
great
resemblance
between
the
Serpent
in
the
Wilderness
,
and
Christ
:
he
shews
,
that
that
was
the
Type
,
and
he
himself
the
Antitype
.
Now
that
we
may
see
what
is
in
the
Antitype
,
it
is
good
to
consider
what
was
in
the
Type
.
We
know
that
the
Children
of
Israel
were
stung
with
fiery
Serpents
while
they
were
in
the
Wilderness
,
and
God
commanded
that
there
should
be
a
brasen
Serpent
made
and
set
upon
a
pole
,
that
they
that
were
stung
might
be
cured
by
looking
upon
it
.
Now
it
is
worth
the
noting
,
that
this
brasen
Serpent
was
not
set
up
for
all
the
people
,
but
for
those
that
were
stung
;
nor
for
all
that
were
stung
,
if
any
of
them
would
not
look
up
to
it
:
but
for
those
that
did
look
up
to
it
.
Now
thus
it
is
with
Christ
the
Antitype
to
this
brasen
Serpent
,
;
he
is
lifted
up
upon
the
Cross
,
so
that
he
died
;
and
he
was
exalted
to
be
a
Prince
and
a
Saviour
:
but
it
was
onely
to
those
that
look
to
him
,
and
believe
on
him
;
and
so
Christ
saith
plainly
,
So
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
So
that
I
judge
there
need
be
no
plainer
nor
fuller
Scripture
to
prove
that
Christ
did
not
die
for
all
men
,
(
so
as
to
save
them
)
then
this
.
And
so
likewise
what
we
have
in
vers
.
16.
He
gave
his
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
Now
when
Christ
tells
us
,
That
onely
they
that
believe
shall
be
saved
,
and
that
God
intended
no
more
in
giving
his
Son
;
who
dare
say
,
It
was
the
Father's
end
,
and
Christs
end
,
that
all
men
should
be
saved
by
his
death
?
But
that
in
v.
17.
I
believe
H.
H.
thinks
there
is
some
weight
in
,
viz.
That
God
sent
not
his
son
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
But
truely
,
to
me
there
seems
to
be
nothing
in
it
,
as
to
his
purpose
:
it
is
easily
granted
that
God
sent
not
his
Son
for
this
end
;
it
was
not
his
main
business
of
coming
into
the
world
,
to
condemn
the
world
;
the
world
was
in
a
state
of
condemnation
before
;
but
that
the
world
through
him
might
be
saved
.
Christ
came
to
be
a
Saviour
to
the
world
,
that
is
,
to
persons
of
all
Nations
and
conditions
in
the
world
,
or
to
that
world
that
he
was
to
be
the
head
of
,
as
Adam
was
the
head
of
all
man-kinde
.
Now
that
the
word
World
in
this
vers
.
17.
is
to
be
taken
in
no
larger
sense
then
this
,
viz.
Believers
in
the
World
,
appears
thus
:
Christ
in
this
vers
.
17.
speaks
of
such
a
World
,
as
he
was
sent
to
save
.
And
in
this
vers
.
16.
we
see
that
Salvation
belongs
onely
to
Believers
.
He
was
sent
,
That
they
that
believe
in
him
should
not
perish
,
but
have
everlasting
life
.
Now
I
hope
it
doth
appear
,
by
this
testimony
from
the
mouth
of
Christ
,
that
what
H.
H.
as
to
the
death
of
Christ
for
all
men
,
doth
affirm
,
is
false
.
But
I
come
now
to
consider
,
what
testimonies
he
brings
from
the
Apostles
.
And
the
first
testimony
is
of
Paul
,
2
Cor
.
5.14
,
15.
The
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
Christ
died
for
all
,
then
were
all
once
dead
:
and
that
he
died
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
to
him
that
died
for
them
and
rose
again
.
The
first
thing
that
I
would
take
notice
of
,
from
this
Scripture
,
is
,
who
it
was
written
to
;
and
we
shall
finde
that
it
was
to
a
Church
of
Christ
,
who
were
to
be
judged
according
to
their
profession
to
be
Believers
;
and
thus
considering
them
,
viz.
as
Believers
,
He
doth
acquaint
them
with
these
three
things
:
1.
That
Christ
died
for
them
all
;
and
that
was
a
sweet
word
of
encouragement
.
2.
He
tells
them
what
their
condition
was
before
;
namely
,
they
were
all
dead
in
sins
and
trespasses
.
3.
He
doth
acquaint
them
with
the
end
of
Christ
in
dying
for
them
;
and
that
was
,
that
they
having
received
life
from
Christ
,
should
live
to
Christ
;
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
to
him
that
died
and
rose
again
.
And
that
which
further
we
may
gather
,
is
this
,
That
they
for
whom
Christ
died
,
are
alive
;
and
,
that
it
is
his
design
,
that
they
should
all
live
to
him
:
but
all
men
do
not
live
to
Christ
;
Therefore
it
cannot
be
judged
to
be
the
Apostle's
meaning
,
that
Christ
died
for
every
particular
man
.
The
next
Scripture
that
he
mentioneth
,
is
,
1
Tim
.
2.5
,
6.
For
there
is
one
God
,
and
one
Mediator
between
God
and
man
,
the
Man
Christ
Jesus
;
who
gave
himself
a
ransome
for
all
,
to
be
testified
in
due
time
.
Now
for
the
answering
of
this
Scripture
,
it
is
worth
our
noting
,
That
in
the
beginning
of
this
Chapter
the
Apostle
doth
exhort
,
That
Supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
that
is
,
for
all
sorts
of
men
as
we
may
see
afterward
:
He
doth
particularize
one
sort
v.
2.
For
Kings
,
and
for
all
that
are
in
authority
:
and
the
Apostle
tells
us
,
That
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
.
Now
the
Argument
that
he
makes
use
of
,
is
,
first
,
that
God
will
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
the
Truth
,
that
is
,
that
God
doth
by
the
Gospel
call
upon
all
sorts
of
men
to
accept
of
Salvation
,
and
doth
in
reference
thereunto
call
them
to
the
knowledge
of
the
Truth
.
Where
note
,
That
the
[
all
]
that
God
will
have
saved
,
is
no
more
then
the
[
all
]
who
come
to
the
knowledge
of
the
Truth
;
and
that
is
not
every
particular
man
:
for
besides
what
the
Scripture
saith
,
H.
H.
tells
us
of
some
that
are
ignorant
;
and
we
finde
it
to
be
a
real
Truth
.
But
this
is
certain
,
some
of
all
sorts
come
to
the
knowledge
of
the
Truth
,
and
are
saved
;
and
it
is
for
these
,
that
Christ
is
a
Mediator
;
and
it
is
for
these
,
that
he
gave
himself
a
ransome
.
Whereunto
I
am
ordained
a
Teacher
of
the
Gentiles
,
saith
the
Apostle
in
the
next
Verse
.
As
if
he
should
say
,
It
is
not
Jews
onely
,
but
Gentiles
also
,
to
whom
Christ
is
a
Mediator
,
and
for
whom
Christ
gave
himself
a
ransome
;
and
therefore
I
am
sent
to
preach
to
the
Gentiles
.
But
if
this
interpretation
will
not
be
taken
,
but
that
he
will
needs
understand
every
individual
man
;
I
say
,
If
Christ
gave
himself
a
ransome
for
all
men
,
then
all
men
must
of
necessity
be
saved
:
for
it
cannot
be
thought
,
that
the
righteous
God
will
accept
of
a
ransome
for
any
one
,
and
yet
damn
him
afterwards
.
It
is
good
then
to
consider
what
other
Scriptures
speak
concerning
this
business
,
that
so
,
by
comparing
Scripture
with
Scripture
,
the
Truth
may
more
plainly
appear
;
for
the
Scripture
(
if
rightly
understood
)
doth
not
contradict
it self
.
Now
in
Mat
.
20.28
.
Christ
saith
thus
:
Even
as
the
Son
of
man
came
not
to
be
ministred
unto
,
but
to
minister
,
&
to
give
his
life
a
ransome
for
many
.
Here
it
is
worth
the
noting
,
Christ
saith
not
,
That
he
gave
his
life
a
ransome
for
[
all
,
]
but
for
[
many
.
]
And
so
in
Mat
.
26.28
.
For
this
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
.
Many
have
remission
of
sins
(
but
not
all
)
by
the
shedding
of
the
blood
of
Christ
.
Now
I
hope
we
may
not
judge
Paul
to
be
so
unfaithful
,
(
seeing
he
is
so
thankful
to
Christ
in
the
12
vers
.
of
the
1
chapter
of
this
Epistle
to
Timothy
;
for
that
he
counted
him
faithful
)
as
to
have
it
in
his
heart
to
affirm
concerning
the
death
of
Christ
,
that
which
Christ
would
not
affirm
himself
.
So
that
(
though
H.
H.
thinks
that
he
hath
got
some
great
matter
by
this
Scripture
;
and
therefore
saith
,
If
we
may
understand
the
Scripture
,
as
it
is
written
,
that
there
is
one
God
and
one
Mediator
;
so
also
we
may
understand
from
the
same
Scripture
,
that
the
same
Mediator
gave
himself
in
due
time
a
ransome
for
all
)
yet
I
say
there
is
no
such
thing
to
be
drawn
from
this
Scripture
;
but
rather
,
that
Christ
did
in
due
time
give
himself
a
ransome
for
all
those
,
and
none
but
those
,
to
whom
he
is
a
Mediator
;
and
he
is
a
Mediator
to
none
but
those
for
whom
he
doth
perform
the
full
Office
of
Mediatorship
,
that
is
,
bringing
of
them
into
the
full
possession
of
glory
,
which
he
by
giving
himself
a
ransome
did
procure
for
them
.
Now
this
is
not
the
portion
of
all
men
;
for
there
shall
be
Goats
on
Christ's
left
hand
,
to
whom
he
shall
say
,
Depart
ye
cursed
;
as
well
as
Sheep
on
his
right
hand
,
to
whom
he
shall
say
,
Come
ye
blessed
of
my
Father
.
Sure
then
Christ
is
not
a
Mediator
to
those
cursed
ones
.
But
I
proceed
to
the
next
Scripture
that
he
mentioneth
,
and
that
is
1
Tim
.
1.15
.
This
is
a
Faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chiefe
.
But
what
doth
he
conclude
from
the
Scripture
?
If
,
saith
he
,
He
came
to
save
the
chiefe
of
sinners
,
then
sure
he
left
none
without
a
Saviour
and
means
of
Salvation
.
But
what
makes
so
much
in
the
conclusion
,
that
is
not
in
the
premises
?
how
comes
means
of
Salvation
in
?
if
he
can
fasten
an
universal
conclusion
upon
the
text
quoted
,
it
must
be
this
,
That
Christ
came
to
save
all
sinners
.
But
it
may
be
he
though
that
would
be
something
too
gross
,
and
therefore
he
brings
in
the
means
of
Salvation
by
head
and
shoulders
;
whereas
the
Apostle
doth
not
speake
a
word
of
it
.
The
next
Scripture
mentioned
,
is
Tit
.
2.11
.
For
the
grace
of
God
that
bringeth
Salvation
hath
appeared
unto
all
men
.
But
H.
H.
will
have
it
translated
thus
:
The
grace
of
God
that
bringeth
Salvation
to
all
men
,
hath
appeared
.
Now
if
it
should
be
so
translated
,
it
will
not
helpe
him
at
all
,
if
we
consider
the
Apostles
scope
:
He
had
been
minding
of
persons
of
their
duty
in
particular
relations
;
and
now
he
tells
them
of
the
appearing
of
the
grace
of
God
in
the
Gospel
,
or
the
Gospel
of
grace
,
and
tells
them
that
this
Gospel
brings
tidings
of
Salvation
,
and
therefore
that
they
should
act
in
their
relations
according
to
the
Rules
of
the
Gospel
.
Now
this
cannot
be
denyed
,
but
that
the
Gopel
of
Grace
,
where-ever
it
comes
,
brings
tidings
of
Salvation
by
Jesus
Christ
with
it
;
nay
more
then
that
,
it
is
a
means
of
bringing
real
Salvation
to
persons
in
all
relations
and
conditions
,
old
and
young
,
Male
and
Female
,
Masters
and
Servants
;
as
the
Apostle
mentions
in
this
chap.
But
we
cannot
conclude
that
all
men
,
of
all
sorts
,
are
saved
by
the
Gospel
;
and
that
appears
,
not
onely
by
other
Scriptures
,
but
even
by
the
Restrictions
that
the
Apostle
himself
makes
in
this
Chapter
:
First
,
in
the
12
verse
:
Teaching
us
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
Soberly
,
righteously
,
and
Godly
,
in
this
present
world
.
From
whence
I
must
conclude
one
of
these
two
things
;
either
first
,
that
we
are
to
understand
by
the
grace
of
God
bringing
Salvation
,
the
Doctrine
of
the
Gospel
bringing
tidings
of
Salvation
;
and
that
,
because
in
this
12
verse
other
teachings
of
the
Gospel
(
in
reference
to
practice
)
are
laid
down
:
and
in
this
sence
we
can
easily
grant
that
the
Gospel
brings
Salvation
to
all
men
,
viz.
that
all
men
where
the
Gospel
comes
,
have
the
tidings
of
Salvation
sounded
in
their
eares
.
Or
else
,
Secondly
,
if
he
will
needs
understand
bringing
Salvation
really
to
men
;
then
by
all
men
we
must
understand
all
those
whom
the
Gospel
doth
teach
to
deny
ungodliness
,
and
worldly
lusts
;
and
that
is
that
peculiar
redeemed
people
of
God
that
are
mentioned
in
the
14.
verse
:
Who
gave
himself
for
us
,
that
he
might
redeemn
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
.
The
next
Scripture
mentioned
,
is
Heb
.
2.9
.
That
he
by
the
Grace
of
God
should
taste
death
for
every
man
.
Now
if
by
tasting
death
for
every
man
he
doth
understand
that
every
man
hath
outward
benefit
by
the
death
of
Christ
,
there
hath
been
somthing
spoken
to
that
already
;
and
I
shall
not
at
all
oppose
him
in
that
.
But
if
by
tasting
death
for
every
man
,
he
doth
intend
that
every
individuall
man
hath
an
eternal
benefit
by
the
death
of
Chrst
;
or
that
Christ
had
any
such
end
propounded
to
himself
when
he
laid
down
his
life
,
I
must
deny
;
and
must
likewise
deny
that
the
Apostle
in
this
place
intends
any
such
thing
.
Now
if
you
would
know
whom
the
Apostle
means
,
you
may
see
in
the
10
verse
:
For
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
sons
to
Glory
,
to
make
the
Captain
of
their
salvation
perfect
through
sufferings
.
By
all
then
we
understand
many
;
and
by
many
we
understand
sons
;
and
they
are
onely
Sons
,
which
are
by
Christ
brought
to
Glory
;
and
Christ
is
a
Captain
of
Salvation
only
to
them
.
And
then
these
many
are
said
in
the
11
verse
to
be
sanctified
ones
,
and
to
be
Christs
brethren
:
and
this
(
according
to
the
Apostles
words
)
is
all
the
all
for
whom
Christ
dyed
,
when
he
saith
,
he
tasted
death
for
every
man
;
without
we
will
make
the
Apostles
words
quarrel
one
with
another
.
The
next
Scripture
mentioned
,
is
1
John
2.2
.
He
is
the
propitiation
for
our
sins
;
and
not
for
ours
onely
,
but
also
for
the
sins
of
the
whole
world
:
and
then
he
brings
in
that
in
1
John
4.14
.
We
have
seen
and
do
testifie
,
that
Father
sent
the
Son
to
be
the
Saviour
of
the
world
.
Now
for
the
answering
of
these
Scriptures
,
in
the
first
place
,
it
is
worth
the
considering
,
that
the
word
World
is
divers
ways
taken
in
Scripture
;
yea
,
and
divers
ways
taken
by
John
himself
;
&
that
in
this
Epistle
,
and
in
the
Gospel
written
by
him
.
Sometime
the
word
world
is
taken
in
the
most
common
and
general
sence
,
as
when
God
is
said
to
create
the
world
,
wherein
we
are
to
understand
the
Heaven
,
Earth
,
and
Sea
,
and
all
things
contained
in
them
:
Sometimes
by
world
is
understood
the
world
containing
,
and
principally
the
earth
;
and
thus
believers
are
said
to
be
in
the
world
,
John
17.11
.
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
&c.
Sometimes
it
is
taken
for
the
world
contained
,
and
so
we
are
to
understand
by
world
,
all
men
and
women
in
the
world
,
Act.
17.31
.
He
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousness
,
by
that
man
whom
he
hath
ordained
,
&c.
Sometimes
we
are
to
understand
a
great
many
,
but
not
all
in
the
world
,
John
12.19
.
The
Pharisees
therefore
said
among
themselves
,
Perceive
ye
how
ye
prevaile
nothing
?
behold
,
the
world
is
gone
after
him
.
Sometimes
by
world
we
may
understand
most
of
the
men
and
women
in
the
world
,
and
yet
not
all
neither
:
it
is
said
in
Heb
.
11.7
.
that
Noah
prepared
an
ark
for
the
saving
of
his
house
,
by
the
which
he
condemned
the
world
:
and
Peter
speaking
concerning
the
same
thing
,
saith
,
2
Pet
.
1.5
.
that
God
spared
not
the
old
world
;
and
yet
there
were
some
spared
,
for
there
were
eight
persons
in
the
ark
.
Again
,
sometimes
by
world
is
understood
the
wicked
in
the
world
,
Satans
world
;
and
so
we
have
it
in
1
Joh
.
5.19
.
And
we
know
that
we
are
of
God
,
and
the
whole
world
lyeth
in
wickedness
;
where
you
have
the
whole
world
,
and
yet
mention
made
of
some
others
who
are
of
God
:
and
this
is
the
world
that
is
said
to
hate
Christ
and
his
Disciples
,
John
15.18
.
and
his
is
the
world
that
Christ
prays
not
for
,
John
17.9
.
and
this
is
the
world
that
must
be
condemned
,
1
Cor
.
11.32
.
and
of
this
world
it
is
said
that
Satan
is
the
Prince
of
,
Joh
.
14.30
.
The
Prince
of
this
world
cometh
.
Again
,
by
world
sometimes
you
are
to
understand
believers
,
Christ
his
world
;
and
this
world
it
is
that
is
spoken
of
in
John
6.33
.
Giveth
life
to
the
world
:
and
of
this
world
Christ
speaks
,
when
he
saith
,
He
came
to
save
the
world
,
John
12.47
.
and
of
this
world
it
is
that
the
Apostle
speaketh
,
2
Cor
.
5.19
.
God
was
in
Christ
reconciling
the
world
to
himself
:
and
in
divers
other
places
,
we
have
this
believing
world
,
this
living
world
,
this
saved
world
,
this
reconciled
world
,
spoken
of
.
But
the
last
acceptation
of
the
word
world
,
that
I
shall
name
at
present
,
is
the
world
in
a
way
of
distinction
from
the
Jewes
,
people
of
other
Nations
that
were
called
in
a
way
of
distinction
from
the
Jewes
,
The
world
:
and
that
is
very
clear
in
Rom.
11.12
.
where
the
Apostle
doth
first
call
the
Gentiles
(
distinguished
from
the
Jewes
)
the
world
;
but
also
explains
his
meaning
afterward
,
in
the
verse
,
that
so
he
might
not
be
mistaken
:
Now
if
the
fall
of
them
(
that
is
,
the
Jews
)
Be
the
Riches
of
the
world
;
and
the
diminishing
of
them
,
the
riches
of
the
Gentiles
;
how
much
more
their
fulness
?
and
then
again
in
the
15.
verse
,
For
if
the
casting
away
of
them
be
the
reconciling
of
the
world
,
&c.
Now
in
this
sence
it
is
,
that
the
world
is
taken
by
John
,
where
he
saith
,
Christ
is
a
Propitiation
for
our
sins
;
and
not
for
ours
onely
,
but
for
the
sins
of
the
whole
world
:
which
is
as
if
he
should
say
,
Not
onely
for
the
sins
of
us
believing
Jews
,
but
for
the
sins
of
Gentiles
too
,
for
the
sins
of
believers
of
all
Nations
.
Now
whenas
the
word
world
hath
so
many
various
acceptations
in
Scripture
,
and
is
not
always
taken
in
Scripture
for
all
men
without
exception
;
I
wonder
why
H.
H.
would
binde
us
to
take
it
so
universally
,
when
we
have
a
restriction
of
the
word
(
as
to
the
same
thing
)
in
many
other
Scriptures
?
Now
(
as
to
this
particular
)
let
any
rational
man
judge
(
if
the
world
be
condemned
,
and
the
world
saved
and
both
these
plainly
affirmed
in
Scripture
)
whether
the
word
be
to
be
understood
in
the
same
sense
in
both
expressions
;
without
he
will
say
,
the
same
persons
are
both
condemned
and
saved
too
.
For
my
own
part
,
I
do
not
know
but
any
man
upon
this
ground
may
as
well
affirm
that
no
men
are
saved
by
Christ
,
because
the
world
is
said
to
be
condemned
,
and
Christ
prays
not
for
the
world
;
as
to
say
all
men
are
saved
,
because
Christ
is
said
to
be
a
propitiation
for
the
sins
of
the
whole
world
,
and
that
the
Father
sent
the
Son
to
be
the
Saviour
of
the
world
:
and
there
is
as
much
ground
from
Scripture
for
one
conclusion
,
as
for
the
other
.
Now
I
cannot
but
take
notice
of
the
great
flourish
that
H.
H.
makes
of
making
up
a
harmony
of
Scripture
in
reference
to
the
thing
that
he
would
(
but
cannot
)
prove
:
and
among
the
rest
,
That
all
the
Apostles
agree
together
in
one
,
that
Christ
died
for
all
mankinde
:
and
yet
(
besides
these
of
John
)
he
brings
none
but
out
of
the
Epistles
of
Paul
:
and
truely
the
consideration
of
those
expressions
in
Paul's
Epistles
mentioned
by
H.
H.
which
are
dark
to
him
,
and
to
divers
others
,
doth
put
me
in
minde
of
what
Peter
saith
of
Paul's
writings
,
2
Pet
.
3.15
,
16.
And
account
that
the
long
suffering
of
the
Lord
is
Salvation
,
even
as
our
beloved
brother
Paul
also
,
according
to
the
wisdom
given
to
him
,
hath
written
unto
you
:
As
also
in
all
his
Epistles
,
speaking
in
them
of
these
things
;
in
which
are
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
wrest
,
as
they
do
also
the
other
Scriptures
,
unto
their
own
destruction
.
The
Scripture
is
plain
;
I
leave
it
to
consideration
.
And
I
shall
now
come
to
take
a
little
notice
of
the
word
all
,
because
H.
H.
saith
that
the
common
objections
that
oppose
his
Opinion
of
Christ
his
dying
for
all
,
are
raised
against
the
word
all
men
,
and
the
word
every
man
,
the
word
world
,
and
the
word
whole
world
:
and
these
expressions
(
he
saith
)
are
understood
by
us
concerning
all
the
elect
,
and
the
world
of
elect
,
&c.
Now
,
I
say
,
having
made
it
appear
,
that
there
is
sufficient
ground
of
exception
against
his
acceptation
of
the
word
world
,
I
shall
in
the
next
place
consider
whether
he
be
not
as
much
mistaken
in
the
word
all
;
and
see
whether
we
may
not
have
ground
from
Scripture
to
take
it
another
sence
then
he
will
take
it
.
I
do
confess
that
the
word
all
,
is
sometimes
taken
for
all
universally
,
without
any
exception
;
but
it
is
not
taken
so
always
,
nor
in
all
places
of
Scripture
where
it
is
mentioned
.
But
secondly
,
sometimes
by
all
is
understood
many
,
and
yet
not
all
universally
,
Matth
.
3.5
,
6.
Then
went
out
to
him
Jerusalem
and
all
Judea
,
and
all
the
Region
round
about
Jordan
,
and
were
baptized
of
him
in
Jordan
,
confessing
their
sins
.
And
yet
it
is
said
in
Luke
7.30
.
that
the
Pharisees
and
Lawyers
rejected
the
counsel
of
God
against
themselves
,
being
not
Baptized
of
him
.
Now
thus
I
argue
:
If
the
Pharisees
and
Lawyers
were
not
baptized
,
then
every
individual
man
in
Judea
was
not
baptized
by
John
.
But
that
which
is
most
for
my
purpose
at
present
,
is
,
that
the
word
all
,
as
it
is
used
with
exception
,
so
it
is
used
with
restriction
to
persons
&
things
spoken
of
,
either
in
that
place
where
the
word
is
used
,
or
in
some
other
place
that
speaks
of
the
same
business
.
And
I
put
this
in
,
because
though
the
restriction
be
not
(
in
every
place
where
the
word
is
used
)
plainly
expressed
;
yet
if
we
will
acknowledge
the
Scripture
to
be
harmonious
,
and
universally
true
,
we
cannot
but
acknowledge
,
that
where-ever
we
finde
a
restriction
of
the
word
,
it
is
as
sufficient
as
if
we
found
it
in
the
very
place
where
the
word
is
expressed
.
I
shall
now
therefore
come
to
mention
some
Scriptures
that
are
so
plain
,
that
he
that
runs
may
read
,
and
understand
too
,
that
there
is
a
restriction
of
the
word
all
;
yea
,
that
it
is
frequent
in
Scripture
:
Psal
.
145.14
.
The
Lord
upholdeth
all
that
fall
,
and
raiseth
up
all
those
that
be
bowed
down
.
Now
this
seems
to
be
as
universal
an
expression
as
any
in
the
Scripture
;
but
that
it
is
not
without
it
's
restriction
,
you
may
see
in
the
20.
verse
of
the
very
same
Psalm
:
The
Lord
preserveth
all
them
that
love
him
,
but
the
wicked
will
he
destroy
.
So
that
though
before
,
the
Psalmist
had
said
that
the
Lord
upholdeth
all
that
fall
,
he
will
have
you
understand
it
concerning
those
that
love
him
,
those
that
are
his
people
.
And
lest
any
should
yet
think
that
the
Psalmists
meaning
was
absolutely
universal
,
and
that
is
was
those
that
love
him
,
and
others
too
,
that
were
supported
by
God
;
the
Psalmist
adds
in
the
close
of
the
20
verse
,
But
the
wicked
will
he
destroy
.
Another
Scripture
which
I
shall
take
notice
of
,
is
,
Iohn
10.8
.
where
Christ
saith
,
All
that
ever
came
before
me
,
are
thiefs
and
robbers
.
Now
it
is
not
to
be
imagined
,
that
Christ
intends
that
all
that
were
born
and
that
came
into
the
world
before
him
,
were
Thiefs
and
Robbers
;
but
that
all
that
ever
pretended
to
be
a
doore
for
the
sheepe
to
enter
in
at
,
or
a
way
to
bring
them
to
Christ
;
all
that
ever
pretended
to
be
the
chiefe
shepherd
of
the
sheepe
before
Christ
himself
came
,
were
Thiefes
and
Robbers
.
And
so
we
may
take
notice
of
the
same
kinde
of
expression
in
Gen.
9.5
.
At
the
hand
of
every
mans
brother
will
I
require
the
life
of
man
.
Now
it
cannot
be
imagined
that
it
is
the
intent
of
God
,
that
if
a
man
be
murthered
,
his
brothers
life
must
needs
go
for
his
;
but
the
meaning
of
it
is
,
God
will
have
blood
for
blood
,
life
for
life
,
though
a
mans
own
brother
be
the
murtherer
:
but
it
cannot
be
thought
that
every
mans
brother
must
dye
for
his
brother
,
though
another
murder
him
.
Now
as
the
word
all
and
every
is
restrained
in
these
particular
places
in
reference
to
these
particular
things
mentioned
,
so
it
is
to
be
restrained
where
it
is
made
use
of
in
reference
to
the
death
of
Christ
for
men
;
as
in
Rom.
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
freely
give
us
all
things
?
Now
that
this
all
is
to
be
restrained
to
believers
,
to
those
that
shall
be
saved
,
appears
,
if
you
consider
the
drift
of
the
Apostle
in
the
whole
Chap.
and
particularly
what
is
in
this
verse
;
for
they
are
here
expressed
to
be
such
as
have
or
may
have
assurance
of
receiving
all
things
from
God
;
and
in
the
close
of
the
chapter
it
appears
,
that
they
are
such
as
shall
never
be
separated
from
the
love
of
God
in
Christ
;
and
therefore
they
are
believers
.
And
so
the
Apostle
makes
use
of
such
an
all
in
2
Cor
.
3.18
.
We
all
with
open
face
beholding
as
in
a
glass
the
Glory
of
the
Lord
,
are
changed
.
Now
will
any
man
imagine
that
all
mankinde
,
every
son
of
Adam
,
doth
thus
behold
the
Glory
of
the
Lord
,
and
are
thus
changed
?
no
surely
,
I
think
there
is
not
any
man
will
affirm
it
.
But
there
is
much
(
if
rightly
understood
)
for
the
clearing
of
thing
in
hand
,
in
Rom.
5.18.19
.
Therefore
as
by
the
offence
of
one
,
judgement
came
upon
all
men
to
condemnation
;
even
so
by
righteousness
of
one
,
the
free
gift
came
upon
all
men
,
to
justification
of
life
:
for
as
hy
one
mans
disobedience
,
many
were
made
sinners
;
so
by
the
obedience
of
one
,
many
be
made
righteous
.
The
main
controversie
is
,
how
we
shall
understand
all
in
the
18
verse
;
but
the
controversie
is
pretty
well
ended
in
the
19
v.
there
the
Apostle
saith
many
.
But
there
is
restriction
enough
in
the
18
verse
:
So
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
,
to
justification
of
life
:
So
that
the
all
here
,
is
but
all
justified
ones
,
all
believers
;
and
that
you
may
see
more
clearly
in
the
19
verse
,
where
the
Apostle
saith
,
Many
are
made
righteous
;
which
is
as
if
he
had
said
.
Many
are
justified
.
Object
.
But
is
not
here
a
plain
parallel
between
Adam
and
Christ
?
and
all
sinned
in
Adam
,
therefore
all
are
restored
by
Christ
.
Answ
.
Now
for
answer
to
this
,
I
confess
there
is
a
parallel
between
Adam
and
Christ
,
and
they
considered
as
two
publicke
persons
,
between
whom
all
mankinde
is
shared
.
Adam
is
a
head
of
some
,
and
Christ
is
a
head
of
some
.
I
confess
,
all
men
were
originally
in
Adam
;
&
we
are
all
sinners
(
as
considered
in
him
)
as
the
Apostle
saith
,
We
are
all
by
nature
children
of
wrath
even
as
others
.
But
God
did
(
according
to
his
foreknowledge
)
by
decree
,
in
election
;
and
afterwards
actually
by
the
death
of
Christ
,
transplant
some
of
Adams
posterity
into
a
new
stocke
,
into
Christ
;
and
now
all
that
remain
in
Adam
,
are
condemned
;
&
all
that
are
implanted
into
Christ
,
are
justified
.
So
that
both
these
All
s
in
the
18
verse
of
that
Rom.
5.
are
clearly
restrained
:
here
is
Adam's
all
,
and
Christ's
all
:
Adam's
All
(
I
mean
,
all
that
remain
in
Adam
)
are
condemned
,
as
we
have
it
in
Ioh
.
3.36
.
The
wrath
of
God
abides
on
them
;
But
Christ's
all
(
I
mean
those
that
are
transplanted
into
him
as
a
head
,
are
justified
and
saved
.
So
that
I
know
not
why
we
should
say
that
all
universally
are
saved
,
any
more
then
we
can
say
all
universally
are
condemned
.
I
shall
not
now
be
any
further
troublesome
in
reckoning
up
any
more
Scriptures
,
wherein
this
word
[
all
]
is
restrained
:
But
I
shall
now
lay
down
this
general
Rule
,
That
where-ever
this
word
is
used
in
Scripture
,
referring
unto
the
death
of
Christ
for
the
Sons
of
Men
,
or
Redemption
,
or
Justification
,
or
Life
,
or
the
Love
of
God
,
or
the
like
;
there
it
is
to
be
restrained
,
though
there
be
no
note
of
restriction
expressed
in
the
very
place
;
and
that
upon
this
account
,
because
else
there
will
not
be
a
harmony
of
Scripture
.
And
these
Scriptures
may
serve
to
help
us
in
the
business
,
Ephes
.
5.2
.
Christ
hath
loved
us
,
and
given
himself
for
us
.
But
who
are
these
?
let
us
look
back
into
vers
.
1.
and
we
shall
finde
,
that
it
was
they
that
were
God's
dear
Children
.
John
10.15
.
I
lay
down
my
life
for
the
sheep
.
Now
I
would
fain
know
(
if
Christ's
Sheep
his
Disciples
,
Believers
,
which
is
all
one
,
had
no
more
interest
in
the
death
of
Christ
then
other
men
)
why
Christ
should
encourage
his
Disciples
,
in
telling
them
particularly
,
that
he
did
lay
down
his
life
for
them
?
And
then
one
Scripture
more
I
would
desire
to
note
,
Ephes
.
5.25
.
where
Christ
is
said
to
give
himself
for
the
Church
.
Now
if
Christ
did
die
and
give
himself
as
much
for
others
as
for
his
Church
,
then
Christ
doth
not
perform
that
Office
of
a
Husband
to
the
Church
,
as
he
would
have
men
perform
the
Office
of
a
Husband
to
their
Wives
,
and
that
is
,
to
love
them
with
a
peculiar
love
.
Now
H.
H.
goeth
about
to
answer
all
that
can
be
objected
at
once
,
thus
:
That
Christ
died
for
the
elect
(
saith
he
)
I
freely
gant
,
because
he
died
for
all
men
,
every
man
,
and
the
whole
world
:
but
that
he
died
for
the
●lect
,
as
they
were
elect
,
or
because
they
were
elect
,
I
utterly
deny
.
Thus
far
he
.
Now
to
this
I
need
not
say
much
,
onely
I
shall
retort
upon
himself
thus
:
I
have
already
proved
by
Scripture
,
that
Christ
died
for
the
elect
,
as
elect
,
as
persons
given
to
him
by
the
Father
,
that
he
should
take
care
of
them
,
and
lay
down
his
life
for
them
;
and
therefore
Christ
did
not
(
in
his
sense
)
die
for
all
,
for
every
man
,
for
the
whole
world
.
But
again
,
he
considering
what
may
be
objected
against
what
he
affirms
concerning
the
death
of
Christ
for
the
whole
world
,
frames
an
Argument
,
thus
:
If
the
Scripture
nowhere
speaks
of
a
world
of
Believers
and
elect
persons
,
then
we
have
no
ground
to
believe
that
Christ
died
for
a
world
of
believers
and
elect
persons
.
But
the
Scripture
nowhere
speaks
of
such
a
world
:
Therefore
we
have
no
ground
to
believe
that
Christ
died
for
such
a
world
.
Nay
,
further
(
saith
he
)
the
Scripture
is
so
far
from
calling
believers
and
elect
persons
a
world
,
that
they
are
opposed
against
the
world
.
This
is
his
Argument
;
and
I
would
now
answer
it
,
but
that
I
have
done
it
already
,
and
have
clearly
manifested
from
Scripture
,
that
it
is
no
other
then
a
world
of
Believers
that
Christ
died
for
;
and
have
shewed
,
that
it
is
no
more
absurdity
to
call
Believers
a
World
,
then
to
call
wicked
men
a
World
,
though
one
be
opposite
to
the
other
.
But
he
goes
on
,
and
tell
us
,
That
if
it
should
be
granted
that
Christ
died
for
a
world
of
elect
,
it
would
destroy
our
own
Principle
,
which
is
,
That
none
of
the
elect
can
perish
.
But
now
though
I
have
clearly
proved
this
already
to
be
a
Truth
,
that
no
elect
man
can
perish
,
nor
any
that
is
in
a
state
of
Salvation
,
fall
from
it
;
yet
I
shall
take
notice
of
a
Scripture
that
he
objecteth
against
us
;
and
that
is
,
1
Cor
.
8.11
.
And
so
shall
thy
weak
brother
perish
,
for
whom
Christ
died
.
But
saith
H.
H.
If
Christ
died
for
none
but
the
world
of
the
elect
,
then
some
of
the
elect
may
perish
.
Now
for
answer
to
this
,
I
shall
in
the
first
place
say
,
That
this
being
a
single
Scripture
,
and
relating
to
a
particular
case
,
and
having
some
ambiguity
in
the
term
,
is
to
be
referred
for
interpretation
to
those
many
Scriptures
that
speak
plainly
of
the
persons
for
whom
Christ
died
,
and
the
stability
of
their
state
,
that
they
shall
never
perish
,
but
have
everlasting
life
;
and
,
that
none
shall
take
them
out
of
Christ's
hand
;
and
the
like
:
we
are
not
to
bring
many
clear
testimonies
from
Scripture
to
judge
of
them
,
by
comparing
them
with
one
or
a
few
obscure
ones
;
but
rather
the
contrary
.
This
being
premised
,
I
shall
come
to
answer
this
Scripture
:
The
Apostle
in
this
Chapter
doth
exhort
the
Corinthians
to
make
good
use
of
their
Liberty
in
eating
or
not
eating
meats
offered
to
Idols
;
and
he
doth
wish
them
to
take
heed
of
offending
any
weak
Brother
:
as
if
he
should
say
,
Though
you
have
knowledge
,
yet
others
may
be
more
dark
in
their
understanding
,
and
yet
they
may
by
your
example
be
drawn
to
do
that
that
you
do
,
though
it
be
against
their
consciences
:
And
so
(
saith
the
Apostle
)
through
thy
knowledge
,
shall
thy
weak
brother
perish
for
whom
Christ
died
.
Which
the
Apostle
(
according
to
my
apprehension
)
doth
speak
to
aggravate
the
sin
of
those
,
who
(
being
strong
)
abuse
their
Liberty
;
rather
then
set
out
the
misery
of
weak
ones
:
and
so
it
is
,
as
if
the
Apostle
had
said
,
If
thou
dost
thus
draw
thy
weak
Brother
into
a
snare
,
thou
dost
what
in
thee
lieth
to
cause
him
to
perish
.
But
if
the
speech
of
the
Apostle
be
referred
unto
the
weak
Brother
,
then
we
may
consider
him
as
a
Brother
onely
in
profession
,
being
a
Member
of
the
Church
,
and
so
in
charity
judged
to
be
one
that
Christ
died
for
:
and
such
a
one
may
perish
finally
;
he
may
fall
from
his
profession
,
and
so
be
discovered
to
be
nothing
,
(
as
I
have
already
declared
)
and
this
falling
away
,
may
be
first
occasioned
by
his
being
thus
insnared
to
sin
against
conscience
:
for
one
sin
against
light
,
doth
make
way
for
many
sins
;
and
when
a
man
doth
once
begin
to
fall
,
(
if
he
be
not
built
upon
a
sure
foundation
)
none
knows
how
low
he
may
fall
.
But
if
we
consider
this
that
is
called
a
weak
Brother
,
as
one
that
is
a
real
Believer
,
for
whom
Christ
died
that
he
might
live
,
then
by
perishing
we
must
not
understand
an
eternal
perishing
:
but
I
shall
render
it
thus
:
So
shall
thy
weak
Brother
be
lost
,
that
is
,
he
shall
be
at
a
loss
in
his
judgement
,
not
knowing
what
to
do
;
his
judgement
being
against
that
that
his
strong
brother
doth
,
and
yet
he
knows
not
how
to
avoid
doing
of
it
,
when
he
seeth
another
that
is
stronger
then
himself
do
it
.
The
word
that
is
translated
[
perish
.
]
is
sometimes
taken
in
a
more
moderate
sense
then
for
an
absolute
everlasting
perishing
Luk
.
15.6
.
I
have
found
my
sheep
which
was
lost
.
Now
it
is
apparent
that
this
sheep
was
not
perished
;
if
it
had
,
there
would
have
been
no
cause
of
joy
;
and
yet
the
same
word
is
used
there
,
as
is
in
that
place
of
the
Apostle
;
and
so
there
is
the
same
word
(
though
otherwise
translated
)
in
John
18.14
.
where
Caiaphas
said
,
That
it
was
expedient
that
one
man
should
die
for
the
people
.
Now
it
was
not
expedient
that
that
one
man
should
perish
;
for
then
all
others
should
perish
too
.
Now
if
the
word
that
is
here
translated
perish
,
be
sometimes
in
Scripture
taken
in
a
more
moderate
sense
;
and
if
to
take
it
in
the
most
harsh
sense
,
namely
,
for
eternal
perishing
,
be
contrary
to
many
plain
Scriptures
;
then
we
must
bring
this
Scripture
to
them
,
rather
then
them
to
this
;
and
conclude
,
(
according
to
the
whole
current
of
Scripture
)
that
no
man
for
whom
Christ
died
and
gave
his
soul
a
ransome
,
shall
or
can
perish
eternally
.
Object
.
But
it
may
be
it
will
be
objected
,
That
this
Scripture
in
the
Corinthians
,
is
not
alone
;
for
the
Apostle
in
Rom.
14.15
.
saith
,
Destroy
not
him
thy
with
meat
,
for
whom
Christ
died
.
So
that
it
appears
a
man
may
be
destroyed
,
though
Christ
died
for
him
.
Answ
.
But
for
answer
to
this
,
I
shall
say
thus
much
:
I
am
perswaded
,
that
the
Apostle
had
no
such
intent
,
as
to
conclude
,
That
any
man
for
whom
Christ
died
might
be
destroyed
:
for
he
doth
in
his
Epistles
decare
himself
against
any
such
Opinion
.
I
confess
,
if
we
understand
by
[
destroying
]
killing
the
man
,
there
may
be
some
Truth
in
the
expression
,
as
it
is
translated
;
for
a
man
may
by
grief
be
brought
to
the
grave
;
and
Paul's
eating
,
or
anothers
eating
of
meat
,
contrary
to
the
judgement
of
a
weak
Brother
,
might
occasion
a
great
deal
of
grief
.
But
it
is
not
to
be
imagined
that
Paul
means
eternal
destruction
from
the
presence
of
the
Lord
,
and
that
for
these
Reasons
.
First
,
Because
there
are
so
many
Scriptures
against
this
interpretation
:
but
enough
of
that
.
Secondly
,
Because
I
do
not
finde
anywhere
in
Scripture
,
that
the
word
that
is
here
translated
[
destroy
]
is
anywhere
else
so
taken
;
and
being
nowhere
else
in
Scripture
so
taken
,
we
may
very
well
(
that
there
may
appear
to
be
a
harmony
in
Scripture
)
refuse
to
take
it
so
here
.
But
thirdly
,
I
finde
the
same
word
in
Scripture
used
in
a
different
,
yea
,
in
a
contrary
sense
to
[
destroying
,
]
namely
,
for
[
forgiving
]
Luk
.
6.37
.
Judge
not
,
and
ye
shall
not
be
judged
;
condemn
not
,
and
ye
shall
not
be
condemned
;
forgive
,
and
ye
shall
be
forgiven
.
Where
the
same
word
is
translated
[
forgive
,
]
as
is
in
this
Rom.
14.
translated
[
destroy
.
]
But
fourthly
,
I
finde
that
it
is
used
in
Scripture
in
a
sense
that
will
better
suit
with
the
Apostles
purpose
,
then
the
sense
wherein
it
is
taken
in
our
English
Translations
;
as
for
instance
,
sometimes
it
is
taken
for
loosening
or
setting
at
liberty
,
Luke
13.12
.
where
Christ
useth
the
same
word
in
reference
to
the
cure
of
the
woman
:
Thou
art
loosed
,
or
set
at
freedom
from
thine
infirmity
.
Now
I
desire
it
may
be
minded
;
the
woman
was
not
destroyed
,
but
cured
.
And
truely
,
if
we
take
the
word
(
as
it
is
used
by
the
Apostle
)
in
the
same
sense
,
it
may
not
be
amiss
:
Do
not
loosen
,
or
set
thy
Brother
free
from
that
tenderness
of
conscience
that
is
in
him
at
present
,
by
thy
using
thy
liberty
before
him
that
is
too
weak
to
know
distinctly
what
may
be
done
,
and
what
may
not
be
done
.
But
methinks
there
is
another
sense
,
(
and
yet
not
absolutely
another
,
but
something
agreeing
with
this
)
that
will
well
suite
with
the
Apostle's
meaning
,
and
that
is
,
as
the
word
is
used
,
Mat
.
1.19
.
concerning
Joseph
and
Mary
:
Then
Joseph
her
husband
being
a
just
man
,
and
not
willing
to
make
her
a
publick
example
,
was
minded
to
put
her
away
privily
.
Now
it
is
not
to
be
understood
,
that
Joseph
was
minded
to
destroy
her
privily
;
no
,
he
was
minded
to
send
or
put
her
away
privately
.
And
this
sense
suits
well
with
the
Scripture
in
hand
;
Do
not
put
,
or
send
away
thy
Brother
,
or
alienate
thy
Brother
from
thee
,
for
whom
Christ
died
.
And
now
I
hope
that
it
doth
appear
sufficiently
,
that
neither
that
Scripture
,
1
Cor
.
8.11
.
nor
any
other
Scripture
which
seems
to
be
of
the
same
signification
,
doth
in
the
least
prove
,
that
any
one
for
whom
Christ
died
,
(
with
an
intent
to
save
him
)
can
or
shall
perish
eternally
.
But
H.
H.
tells
us
,
That
he
shall
shew
us
by
the
Scriptures
,
what
world
Christ
died
for
.
And
thereupon
he
mentions
divers
Scriptures
,
which
(
being
they
have
been
sufficiently
spoken
to
already
,
I
shall
forbear
to
name
.
But
that
which
he
gathers
from
them
,
is
,
That
Christ
died
for
the
world
of
ungodly
,
for
the
world
of
sinners
,
for
the
world
of
enemies
,
yea
,
for
the
world
of
unjust
;
and
lastly
,
for
the
world
that
John
speaks
of
,
1
John
5.19
.
We
know
that
we
are
of
God
,
and
the
whole
world
lieth
in
wickedness
.
Now
to
give
him
a
brief
answer
to
these
expressions
,
I
shall
very
readily
grant
,
as
he
himself
saith
in
our
behalf
in
his
next
Objection
,
That
those
that
shall
be
saved
were
once
sinners
as
well
as
others
:
But
if
he
speaks
of
a
world
of
sinners
and
ungodly
ones
,
that
live
so
,
and
die
so
,
and
that
never
come
to
be
Saints
,
(
which
is
the
thing
he
should
prove
,
or
else
he
had
as
good
be
silent
)
I
must
deny
,
(
and
the
Scripture
will
abundantly
bear
me
out
in
it
)
that
Christ
died
to
save
and
any
such
.
And
therefore
I
cannot
but
wonder
,
that
he
should
(
so
contrary
to
Scripture
)
affirm
,
that
that
world
spoken
of
by
Iohn
,
when
he
saith
,
The
whole
world
lieth
in
wickedness
,
is
to
be
understood
of
persons
that
Christ
died
for
,
seeing
Iohn
makes
an
absolute
distinction
between
those
that
are
of
God
,
those
that
were
God's
people
,
(
and
Christ
died
for
none
but
those
that
were
God's
,
the
Father
gave
them
to
him
)
and
that
wicked
world
that
lieth
and
liveth
in
wickedness
.
Object
.
But
H.
H.
hath
another
shift
yet
,
(
though
it
will
not
stand
him
in
much
stead
)
and
that
is
,
That
Christ
died
not
for
the
elect
,
as
they
were
elect
in
Christ
:
and
he
tells
us
,
That
to
affirm
that
Christ
died
for
the
elect
,
or
believers
,
as
they
were
,
and
because
they
were
elect
and
believers
,
is
absolute
nonsence
.
Answ
.
First
,
I
answer
,
If
Christ
died
for
any
,
it
must
be
as
they
were
elected
;
and
as
they
were
elected
in
Christ
(
though
this
election
as
hath
been
shewed
,
were
before
either
Saints
,
or
Christ
,
as
actual
Mediator
,
had
a
being
:
)
for
Christ's
coming
to
die
,
was
to
fulfil
a
Decree
,
and
to
do
the
will
of
the
Father
;
and
therefore
he
saith
,
Loe
,
I
come
to
do
thy
will
,
O
God
.
Now
if
you
would
know
what
is
the
will
of
the
Father
,
it
is
very
plain
,
Joh
.
6.39
.
That
of
all
which
the
Father
gave
Christ
,
he
should
lose
nothing
.
And
then
again
in
the
very
next
vers
.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
,
and
believeth
in
him
,
may
have
everlasting
life
.
Now
minde
it
,
Christ
being
an
elect
Saviour
from
eternity
,
and
some
of
man-kinde
being
chosen
in
him
,
to
be
saved
by
him
;
from
hence
it
is
,
that
Christ
hath
his
Warrant
for
his
laying
down
his
Life
for
them
.
Those
that
in
time
come
to
be
Believers
,
were
God's
own
from
eternity
,
as
they
were
chosen
in
Christ
;
and
these
being
by
Decree
given
to
Christ
,
they
become
his
,
according
to
that
in
John
17.10
.
And
all
mine
are
thine
,
and
thine
are
mine
,
&c.
and
upon
this
account
it
is
,
that
Christ
,
when
come
actually
to
perform
the
Office
of
a
Mediator
,
knowing
what
persons
were
chosen
in
him
from
eternity
to
be
saved
,
layes
down
his
Life
freely
for
them
.
But
secondly
,
(
whereas
H.
H.
saith
,
That
to
affirm
that
Christ
died
for
elect
and
believers
,
as
they
were
,
and
because
they
were
elect
and
believers
,
is
absolute
nonsence
;
I
answer
,
here
he
doth
not
deal
fairly
,
to
put
election
and
believing
together
;
nay
,
to
put
believing
before
election
,
as
he
seems
to
do
in
some
of
his
Answers
following
:
for
this
is
to
father
his
own
Opinion
upon
us
,
(
which
we
abhor
;
)
namely
,
That
men
are
chosen
when
they
are
,
and
because
they
are
Believers
.
But
to
give
a
clear
Answer
to
the
Objection
of
nonsence
;
this
I
have
already
proved
,
that
Christ
did
die
for
elect
,
as
elect
,
and
as
chosen
in
him
;
and
those
thus
chosen
in
Christ
,
do
all
of
them
in
time
become
Believers
by
Christ
;
for
he
is
,
as
the
Apostle
saith
,
Heb
.
12.2
.
The
Author
and
Finisher
of
our
faith
.
But
I
do
not
say
,
That
Christ
dieth
for
them
as
Believers
,
and
because
they
are
Believers
:
but
this
I
affirm
,
(
and
have
already
made
it
appear
by
Scripture
)
that
Christ
died
for
them
as
sinners
that
were
before
the
foundation
of
the
world
chosen
in
Christ
,
that
he
should
die
for
them
,
and
by
his
Spirit
work
Faith
in
them
,
and
at
last
,
bring
them
to
glory
.
But
H.
H.
thinks
it
seems
to
put
some
foul
absurdity
upon
us
,
thus
:
They
(
saith
he
)
which
hold
that
God
intended
to
send
his
Son
to
die
onely
for
the
world
of
Believers
,
must
of
necessity
hold
that
there
was
a
world
of
Believers
before
God
intended
to
send
his
Son
to
die
;
and
they
were
the
cause
of
God's
sending
his
Son
.
Now
I
need
say
nothing
to
this
,
having
explained
my self
sufficiently
as
to
that
already
,
that
God's
purpose
was
to
send
his
Son
to
die
for
some
of
the
posterity
of
Adam
,
that
should
be
born
sinners
,
and
live
sinners
;
but
afterwards
by
the
operation
of
the
Spirit
of
God
,
should
become
Believers
,
and
so
be
saved
by
the
death
of
Christ
.
I
shall
therefore
only
retort
this
upon
himself
,
and
leave
the
rest
of
his
absurd
conclusions
of
the
same
nature
,
without
saying
any
thing
to
them
.
And
his
Argument
may
be
retorted
upon
him
thus
:
They
which
hold
that
God
intended
to
send
his
Son
onely
to
die
for
the
world
of
sinners
,
must
as
necessarily
hold
,
that
there
was
a
world
of
sinners
before
God
intended
to
send
his
Son
.
Now
either
it
must
be
concluded
,
that
it
was
an
absurd
thing
for
him
,
without
any
ground
to
endeavour
to
fasten
an
absurdity
upon
us
;
or
else
,
if
it
be
an
absurdity
,
it
falls
as
much
upon
his
Opinion
as
on
ours
.
But
he
goes
on
to
end
the
controversie
,
(
as
he
saith
)
and
for
that
end
commits
several
things
to
consideration●
,
and
that
from
what
the
Scripture
saith
.
And
because
the
Considerations
have
received
a
full
answer
already
,
I
shall
pass
them
over
very
briefly
.
He
tells
us
,
That
the
Scripture
saith
Christ
came
to
seek
and
to
save
that
which
was
lost
;
and
,
that
he
came
to
call
not
the
righteous
,
but
sinners
to
repentance
;
and
,
that
in
due
time
Christ
died
for
the
ungodly
;
and
that
he
died
for
the
unjust
;
and
,
that
he
came
to
preach
deliverance
to
the
captives
;
and
to
give
sight
to
the
blinde
;
and
,
to
quicken
them
that
are
dead
in
trespasses
and
sins
.
But
(
saith
he
)
the
elect
,
as
they
bear
the
name
of
elect
,
are
not
so
.
Therefore
he
concludes
,
Christ
died
not
for
the
elect
,
as
they
were
elect
:
for
that
had
been
to
quicken
them
that
were
alive
before
,
to
make
them
neer
to
God
that
were
neer
before
.
To
all
which
considerations
,
I
shall
very
briefly
answer
,
thus
:
First
,
That
Christ
died
for
those
that
were
lost
,
and
for
ungodly
ones
,
and
unjust
ones
▪
&c.
is
true
:
but
that
Christ
died
for
all
such
,
hath
been
sufficiently
proved
to
be
false
.
Secondly
,
I
do
affirm
,
(
whatever
H.
H.
or
all
the
men
in
the
world
say
to
the
contrary
)
that
the
elect
(
notwithstanding
their
election
)
are
sinners
,
ungodly
ones
,
in
a
lost
state
,
captives
,
blinde
,
dead
in
sins
and
trespasses
;
and
continue
so
,
till
Faith
be
wrought
in
them
by
the
Spirit
of
the
Lord
Jesus
,
according
to
the
eternal
purpose
of
God
in
electing
of
them
.
And
though
I
confess
they
are
not
such
when
their
election
is
discovered
by
the
work
of
Faith
in
them
;
yet
it
doth
not
in
the
least
infringe
the
Truth
in
hand
,
viz.
That
Christ
died
for
the
elect
,
as
they
were
elect
.
I
conceive
H.
H.'s
great
mistake
lieth
here
;
he
cannot
distinguish
between
election
and
vocation
:
when
they
are
called
,
they
are
not
unrighteous
,
they
are
not
dead
in
sins
and
trespasses
;
but
they
were
so
,
notwithanding
their
election
,
till
they
were
effectually
called
by
the
power
of
God
in
the
Gospel
:
and
this
is
clear
by
what
the
Apostle
writes
to
the
Ephesians
;
he
tells
them
in
the
begining
of
the
first
Chapter
,
that
they
were
chosen
in
Christ
before
the
foundation
of
the
world
;
and
yet
in
the
second
Chapter
he
tells
them
,
That
before
Christ
quickned
them
,
they
were
dead
in
sins
and
trespasses
.
And
then
the
same
Apostle
writing
to
the
Corinthians
,
who
were
elect
persons
,
as
well
as
the
Ephesians
,
in
1
Cor
.
6.
after
he
hath
reckoned
up
many
sorts
of
foul
sinners
,
doth
in
vers
.
11.
add
,
And
such
were
some
of
you
:
but
you
are
washed
,
but
you
are
sanctified
,
but
you
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
Now
minde
it
,
he
doth
not
say
,
that
their
election
was
the
immediate
cause
of
the
change
in
them
,
(
though
it
cannot
be
denied
to
be
the
foundation
of
all
)
but
that
that
makes
the
difference
,
is
,
their
washing
,
their
justification
,
and
their
sanctification
by
the
Spirit
of
the
Lord
Jesus
.
But
H.
H.
judging
,
that
he
hath
sufficiently
discovered
our
contradictions
,
tells
us
,
That
he
shall
prove
by
undeniable
Reasons
,
that
it
must
of
necessity
be
a
Truth
,
that
Christ
died
for
all
men
.
And
truely
,
before
I
begin
with
his
Reasons
,
I
must
needs
say
thus
much
:
If
the
Reasons
on
his
side
hath
no
more
strength
,
then
the
discoveries
of
the
Contradictions
(
as
he
calls
them
)
on
our
side
,
have
clearness
,
he
had
as
good
have
spared
his
labour
,
and
not
mentioned
them
at
all
.
But
let
us
see
what
they
are
.
His
first
Reason
is
,
Because
(
if
we
may
take
his
word
)
all
the
Prophets
,
the
Angel
of
God
,
the
Lord
himself
,
and
his
holy
Apostles
do
testifie
it
with
one
consent
.
I
have
answered
this
already
,
and
therefore
shall
let
it
pass
.
His
second
Reason
is
,
Because
(
saith
he
)
there
is
not
one
Scripture
from
the
beginning
of
Genesis
to
the
end
of
the
Revelation
,
that
doth
deny
it
,
either
negatively
,
in
saying
that
he
did
not
die
for
all
;
nor
yet
affirmatively
,
in
saying
he
did
die
but
for
some
.
For
answer
to
this
,
I
say
,
H.
H.
is
too
bold
with
God
,
in
that
he
doth
take
upon
him
to
limit
the
holy
One
of
Israel
,
that
he
must
express
himself
in
such
terms
as
he
would
have
him
,
or
else
he
will
not
believe
.
Secondly
,
I
affirm
that
the
Scripture
doth
speake
as
fully
as
it
need
speake
in
this
case
,
and
that
from
Genesis
to
the
Revelation
.
First
,
the
Covenant
that
God
made
with
Abraham
,
Isaac
,
and
Jacob
,
and
their
posterity
;
which
Covenant
was
sealed
by
Circumcision
,
and
the
blood
of
Bulls
and
Goats
;
was
made
with
a
separated
people
,
a
chosen
people
;
you
onely
(
saith
God
)
have
I
known
of
all
the
Nations
of
the
earth
:
hence
may
be
concluded
,
that
that
Covenant
that
was
sealed
by
the
death
of
Christ
,
and
the
blood
of
that
covenant
,
was
not
for
all
the
men
and
women
in
the
world
,
but
for
a
separated
people
.
But
if
this
be
too
dark
,
I
shall
come
to
Scriptures
plain
enough
.
First
,
it
is
said
,
Christ
laid
down
his
life
for
his
sheep
,
that
is
,
for
those
that
in
time
successively
become
the
sheepe
of
Christ
,
Joh
.
10.15
.
But
in
the
next
place
,
that
parallel
of
the
Serpent
in
the
wilderness
,
and
Christ
,
is
very
clear
:
As
the
serpent
was
lifted
up
in
the
wilderness
,
so
must
the
son
of
man
be
lifted
up
;
but
for
what
end
?
As
the
Serpent
was
lifted
up
,
that
all
that
were
stung
,
and
looked
up
to
it
,
might
be
healed
;
so
Christ
was
lifted
up
,
that
whosoever
believeth
in
him
might
not
perish
,
but
have
everlasting
life
.
Besides
this
,
it
is
said
in
1
Pet
.
3.18
.
Christ
hath
once
suffered
for
sins
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
:
whence
I
conclude
,
that
Christ
suffered
onely
for
the
sins
of
those
whom
he
brings
to
God
:
Again
,
John
Baptist
looking
upon
Christ
as
that
Lamb
slain
from
the
foundation
of
the
world
for
the
sons
men
,
saith
,
John
1.29
.
Behold
the
Lambe
of
God
that
taketh
away
the
sins
of
the
world
.
Now
thus
I
argue
:
If
Christ
were
a
Lambe
slain
for
that
end
,
to
take
away
sin
from
those
for
whom
he
was
slain
,
then
he
was
not
slain
for
those
whose
sins
he
never
taketh
away
.
To
which
I
may
adde
that
in
Rev.
1.5
.
where
you
have
mention
made
of
the
fruit
of
the
death
of
Christ
,
thus
;
Unto
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
.
Whence
I
conclude
,
that
whom
Christ
loved
,
he
died
for
;
and
whom
he
died
for
,
he
washed
from
sin
.
Now
it
cannot
be
imagined
that
Christ
loved
those
that
he
will
condemn
,
or
that
ever
Christ
washed
those
that
live
and
dye
in
their
defilement
:
and
therefore
I
say
,
Those
things
that
God
hath
put
together
,
let
no
man
separate
.
Again
,
there
is
much
in
that
prophesie
of
Caiaphas
concerning
the
persons
that
Christ
was
to
dye
for
,
Iohn
11.51
,
52.
That
Christ
should
die
for
that
Nation
(
that
is
,
for
some
in
the
nation
)
and
that
he
should
gather
together
in
one
the
children
of
God
that
were
scattered
abroad
:
So
that
it
is
apparent
,
that
it
is
the
children
of
God
,
believers
scattered
about
in
all
Nations
,
that
Christ
dyed
for
.
Again
,
there
is
a
every
plain
place
discovering
who
they
are
that
Christ
dyed
for
,
in
Heb
.
9.15
.
And
for
this
cause
he
is
the
mediator
of
the
new
Testament
,
that
by
means
of
death
for
the
redemption
of
the
transgressions
that
were
under
the
first
Testament
,
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
:
there
are
none
said
to
have
any
benefit
by
the
death
of
Christ
,
but
they
that
are
called
.
I
might
name
many
more
Scriptures
,
but
I
shall
at
present
onely
name
one
double
testimony
;
that
in
Matth
.
28.
and
that
in
Mark
16.
where
you
may
take
notice
,
that
when
Christ
was
risen
from
the
dead
,
and
had
a
designe
now
to
have
the
benefit
of
his
death
declared
in
the
world
(
for
what
is
the
Gospel
else
,
but
a
preaching
of
Christ
crucified
?
)
he
onely
commands
his
disciples
to
declare
this
as
the
fruit
of
his
death
,
that
he
that
believeth
shall
be
saved
,
and
he
that
believeth
not
shall
be
damned
:
and
therefore
he
doth
not
bid
them
acquaint
any
others
with
the
duties
that
the
death
of
Christ
ingageth
them
to
,
but
onely
his
disciples
:
Make
disciples
in
all
nations
,
Baptizing
them
,
teaching
them
to
observe
whatsoever
I
have
commanded
you
.
So
that
I
judge
the
Scripture
is
so
clear
,
that
neither
H.
H.
nor
any
other
need
ask
us
for
any
more
proofe
of
the
thing
in
hand
,
namely
,
that
Christ
dyed
for
some
,
to
save
some
,
not
all
the
sons
of
Adam
.
His
third
reason
is
,
Because
as
Christ
died
for
every
man
,
Heb
.
2
,
9.
So
he
commanded
the
Gospel
to
be
preached
to
every
creature
,
Mark
16.15
,
16.
For
answer
to
this
,
I
need
say
no
more
,
but
discover
the
deceitful
dealing
that
is
in
him
,
and
hath
been
all
along
in
his
Book
discovered
:
he
quotes
Mark
16.15
,
16.
but
the
16
being
not
for
his
purpose
,
he
can
let
that
pass
without
mentioning
the
words
at
all
:
for
indeed
(
as
I
have
clearly
shewed
in
my
answer
to
his
second
reason
)
this
is
sufficient
to
prove
that
Christ
dyed
onely
for
believers
,
in
that
he
will
have
his
disciples
preach
that
Salvation
is
onely
for
them
:
He
that
believeth
shall
be
saved
,
and
he
that
believeth
not
,
shall
be
damned
.
His
fourth
reason
is
,
Because
God
calleth
all
men
everywhere
to
repentance
(
as
he
saith
)
and
he
quotes
Act.
17.30
.
and
reads
it
thus
:
At
the
time
of
this
ignorance
God
winked
;
but
now
he
calleth
all
men
everywhere
to
repentance
.
Now
for
answer
to
this
,
in
the
first
place
I
cannot
but
take
notice
,
that
he
follows
his
old
trade
of
perverting
Scripture
still
,
to
make
it
speake
what
he
would
have
it
speak
.
The
words
of
the
Scripture
are
:
And
the
times
of
this
Ignorance
God
winked
at
;
but
now
he
commandeth
all
men
everywhere
to
repent
It
seems
the
Scripture
would
not
serve
his
turn
,
if
he
had
taken
it
as
it
is
;
and
therefore
he
alters
it
,
and
saith
,
But
now
he
calleth
all
men
everywhere
to
repentance
:
which
,
according
to
Scripture-expression
,
is
as
if
he
should
say
,
Now
he
works
repentance
in
all
men
everywhere
;
which
I
confess
(
if
it
were
true
)
might
be
a
good
and
a
full
proof
that
Christ
dyed
for
all
;
for
those
whom
by
his
call
he
brings
to
repentance
,
are
the
persons
that
he
dyed
for
.
But
the
Scripture
saith
no
more
,
but
,
Now
he
commandeth
all
men
everywhere
to
repent
.
I
confess
this
Gospel-command
is
an
outward
call
;
but
the
Scripture
tells
us
,
that
many
are
called
,
but
few
chosen
:
so
that
this
reason
of
his
(
the
Scripture
being
rightly
taken
)
falls
to
the
ground
.
His
fifth
reason
is
,
Because
those
that
are
damned
,
are
damned
because
they
believe
not
in
Christ
the
onely
begotten
son
of
God
:
Joh
3.18
.
He
that
believeth
not
,
is
condemned
already
,
because
he
believeth
not
in
the
name
of
the
onely
begotten
son
of
God
:
which
,
(
saith
he
)
could
not
be
,
except
Christ
had
dyed
for
them
.
Now
for
answer
to
this
,
I
desire
that
we
may
consider
,
what
sins
against
the
law
do
contribute
,
and
what
unbeliefe
doth
contribute
toward
the
condemnation
of
a
man
.
The
Apostle
tells
us
,
that
the
wages
of
sin
is
death
,
Rom.
6.
last
,
and
the
Scripture
tells
us
likewise
,
that
all
unrighteousness
is
sin
.
And
the
Apostle
having
been
dehorting
the
Ephesians
from
many
foule
sins
against
the
letter
of
the
Law
,
tells
them
.
Ephes
.
5.6
.
Because
of
these
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
.
And
the
Apostle
hath
an
expression
of
shutting
up
,
which
he
applies
to
unbelief
:
so
that
as
the
sins
against
the
Law
bring
a
man
into
a
state
of
condemnation
,
and
that
deservedly
;
so
unbelief
doth
shut
him
up
in
that
state
,
according
to
that
in
Iohn
3.36
.
He
that
believeth
not
the
son
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
Mark
it
;
it
is
not
said
,
The
wrath
of
God
cometh
on
him
,
no
,
it
was
on
before
;
but
,
it
abideth
on
him
.
As
he
was
a
breaker
of
the
law
,
he
was
in
a
state
of
condemnation
;
and
now
he
hears
the
Gospel
preached
(
that
he
that
believes
in
Christ
,
and
receives
and
imbraceth
the
testimony
that
God
hath
given
of
his
Son
,
and
doth
depend
upon
the
Free-grace
of
God
in
Christ
,
shall
be
saved
)
but
he
will
not
accept
of
Salvation
upon
these
terms
:
this
man
doth
deserve
double
condemnation
;
not
onely
as
a
breaker
of
the
law
,
but
as
an
opposer
of
that
offer
of
grace
which
is
made
to
sinners
in
the
Gospel
.
Now
whereas
it
will
be
asked
,
How
can
he
believe
,
if
he
hath
not
a
power
so
to
do
.
Now
for
answer
to
that
,
I
say
,
(
as
I
have
already
hinted
)
his
condemnation
is
,
because
he
will
not
,
not
because
he
cannot
believe
.
Now
though
H.
H.
tells
us
that
Gospel-condemnation
could
not
come
upon
a
man
except
Christ
dyed
for
him
;
I
say
,
If
Christ
had
dyed
for
him
,
he
should
not
have
been
condemned
at
all
;
for
he
is
the
Author
of
eternal
Salvation
by
his
death
;
and
unto
those
for
whom
he
dyed
,
he
is
the
Author
and
finisher
of
their
faith
;
and
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
His
sixth
reason
is
,
Because
(
saith
he
)
those
that
are
damned
might
have
been
saved
,
2
Thes
.
2.10
,
11.
They
received
not
the
love
of
the
truth
that
they
might
be
saved
;
therefore
God
shall
send
them
strong
delusions
to
believe
a
lye
,
that
they
all
might
be
damned
.
Thus
he
renders
the
Apostles
words
,
though
with
some
variation
;
and
leaves
out
some
words
following
,
which
might
have
holpen
to
clear
the
truth
in
the
12
vers
.
and
that
is
,
Who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
Now
for
answer
to
this
,
I
say
,
These
men
might
have
been
saved
,
if
they
had
believed
;
nay
if
they
had
believed
,
they
should
have
been
saved
.
But
they
continuing
in
their
unrighteousness
,
their
sins
against
the
law
,
and
wilfully
opposing
the
Gospel
;
God
gives
them
up
to
sin
&
unbelief
,
according
to
that
Ioh
.
12.39
,
40.
Therefore
they
could
not
believe
,
because
that
Isaias
said
again
,
He
hath
blinded
their
eyes
,
and
hardened
their
heart
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
be
converted
,
and
I
should
heal
them
.
So
that
there
can
be
no
more
said
of
these
,
then
may
be
said
of
all
;
They
might
have
been
saved
if
they
had
believed
,
but
without
the
power
of
God
they
could
not
believe
.
And
this
may
be
said
more
of
these
then
of
some
others
,
viz.
that
God
had
given
them
up
to
sin
.
His
seventh
reason
is
,
Because
some
deny
the
Lord
that
bought
them
,
2
Pet
.
2.1
.
Now
for
answer
to
this
,
I
say
,
Christ
hath
in
a
sense
bought
all
men
,
yea
,
and
the
very
Devil
too
;
that
is
,
Christ
hath
purchased
an
Authority
over
all
things
,
and
therefore
it
is
that
Christ
saith
after
his
Resurrection
,
All
power
is
given
to
me
in
heaven
and
in
earth
:
yea
,
and
the
Devils
themselves
were
in
a
sense
subject
to
Christ
before
his
death
;
but
afterward
he
had
a
full
power
over
them
,
and
he
can
binde
and
lose
Satan
when
he
please
:
and
therefore
though
the
strong
man
(
that
is
,
the
devil
)
keeps
possession
of
the
soul
till
Christ
comes
;
when
he
comes
,
he
binds
him
:
and
all
this
Christ
got
by
his
death
.
And
as
for
men
,
viz.
Christ
his
purchasing
an
Authority
over
them
by
his
death
;
I
shall
lay
down
one
plain
Scripture
,
Rom.
1.4.9
.
For
to
this
end
Christ
both
dyed
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
.
And
thus
I
confess
all
men
were
bought
by
Christ
:
and
hence
it
comes
to
pass
,
that
all
men
shall
be
at
the
last
judged
by
Christ
.
But
this
I
think
will
not
helpe
him
at
all
.
His
eighth
reason
is
,
Because
they
that
follow
after
lying
vanities
,
forsake
their
own
mercy
,
Jonah
2.8
.
but
what
mercy
(
saith
he
)
can
they
forsake
,
for
whom
Christ
died
not
?
Now
to
this
I
answer
,
They
for
whom
Christ
dyed
,
shall
not
forsake
their
own
mercy
:
for
God
hath
promised
to
put
his
feare
into
their
hearts
,
that
they
shall
not
depart
from
him
.
Again
,
I
say
,
properly
men
cannot
forsake
that
which
they
have
not
in
possession
.
But
this
is
an
expression
sutable
to
that
where
Christ
saith
,
He
that
hath
not
,
from
him
shall
he
taken
even
that
which
he
hath
,
or
which
he
seemeth
to
have
:
so
these
men
seemed
to
have
mercy
neere
them
;
it
was
so
neere
,
that
it
seemed
to
be
their
own
:
but
seeing
they
turn
their
backs
upon
God
,
while
they
imbrace
lying
vanities
with
both
hands
,
they
are
said
to
forsake
their
own
mercies
.
And
this
answer
,
I
conceive
,
may
serve
very
well
,
to
his
ninth
reason
,
that
some
men
may
and
do
neglect
their
own
Salvation
.
His
tenth
Reason
is
,
Because
we
are
commanded
to
pray
for
all
men
,
and
to
give
thanks
for
all
men
:
but
to
what
end
sh●uld
we
or
how
can
we
in
faith
pray
for
all
men
,
if
Christ
did
not
die
for
all
men
?
Now
for
answer
to
this
,
I
say
,
We
are
to
pray
for
all
sorts
of
men
,
but
not
for
every
particular
man
;
for
those
that
sin
against
the
Holy
Ghost
,
we
are
not
to
pray
for
.
And
when
we
do
pray
for
spiritual
enjoyments
for
any
,
we
are
to
do
it
with
submission
to
the
will
of
God
,
(
as
Christ
prayed
,
If
it
be
thy
will
,
let
this
Cup
pass
from
me
;
)
and
then
we
may
pray
in
Faith
,
and
we
shall
have
our
Petitions
granted
;
for
the
will
of
God
shall
be
done
.
But
H.
H.
comes
in
the
next
place
(
as
he
saith
)
to
shew
the
dreadful
absurdities
which
follow
their
judgements
which
believe
that
Christ
died
for
none
,
but
the
elect
.
And
though
he
makes
a
great
many
of
them
,
they
may
be
reduced
to
a
smaller
number
,
he
onely
varying
his
expressions
,
but
speaking
to
the
same
purpose
in
divers
of
them
.
But
the
absurdities
are
:
If
(
saith
he
)
Christ
died
not
for
all
,
then
despair
is
no
sin
;
and
,
it
would
be
a
sin
for
some
men
to
believe
that
Christ
died
for
them
;
and
,
they
that
are
damned
,
are
not
damned
because
of
unbelief
;
and
,
Satan
doth
no
evil
in
perswading
men
that
Christ
died
not
for
them
;
and
,
the
devil
deceiveth
none
;
and
,
it
is
a
vertue
in
some
men
to
be
unbelievers
.
Now
these
are
some
of
the
things
that
he
calls
absurdities
;
and
truly
I
judge
that
it
is
very
absurd
in
him
to
mention
such
things
:
for
I
must
needs
conclude
,
that
the
ground
of
it
is
,
because
he
is
ignorant
what
Faith
is
.
I
perceive
he
judgeth
this
to
be
Faith
,
and
the
onely
Faith
,
To
believe
that
Christ
died
for
all
.
And
indeed
,
(
though
afterwards
he
mentions
some
other
absurdities
,
which
do
reflect
upon
the
Ministers
of
the
Nation
,
baptizing
all
,
and
giving
the
Sacrament
(
as
they
call
it
)
to
all
,
and
taking
Tythes
of
all
;
which
I
have
nothing
to
say
for
,
but
should
rejoyce
if
the
Lord
would
open
their
eyes
,
that
they
might
see
their
mistakes
in
these
things
;
yet
I
say
,
I
do
not
know
,
but
the
same
thing
that
is
first
mentioned
as
a
fault
of
the
Ministers
of
the
Nation
,
may
reflect
upon
H.
H.
himself
;
for
(
according
to
his
Principle
)
I
do
not
know
what
should
hinder
,
but
that
upon
this
ground
he
may
baptize
the
worst
in
the
Nation
;
for
they
are
very
ready
to
believe
,
that
Christ
died
for
all
:
and
truely
,
(
though
I
would
not
plead
for
sin
in
any
)
yet
I
cannot
but
wonder
,
that
he
should
cast
absurdities
upon
others
,
that
do
so
naturally
recoyle
upon
himself
.
But
I
say
,
it
doth
appear
,
that
he
is
ignorant
of
the
nature
of
true
Faith
,
which
in
Scripture
is
called
,
looking
to
Christ
,
and
trusting
in
Christ
,
and
leaning
upon
Christ
,
and
coming
to
Christ
,
and
eating
and
drinking
Christ's
flesh
and
blood
;
and
divers
other
expressions
of
the
like
nature
,
which
do
denote
a
particular
act
of
the
Soul
toward
Christ
:
and
this
Faith
is
wrought
in
men
by
the
mighty
power
of
God
drawing
men
,
who
naturally
are
unwilling
to
come
to
come
to
Christ
,
John
6.44
.
No
man
can
come
to
me
,
except
the
Father
draw
him
.
And
though
this
be
not
a
drawing
against
the
will
of
men
,
or
saving
of
men
whether
they
will
or
no
,
(
as
some
do
very
vainly
object
)
yet
it
is
such
a
work
,
as
doth
require
the
might
of
God's
power
to
be
put
forth
;
it
is
such
a
power
as
was
put
forth
in
raising
Christ
from
the
dead
,
Ephes
.
1.19
,
20.
Now
the
nature
of
this
Faith
(
according
to
Scripture
)
doth
not
consist
in
a
bare
assent
to
the
Truth
of
the
Scripture
;
(
much
less
in
believing
that
which
is
contrary
to
Scripture
)
for
the
devils
believe
and
tremble
:
but
in
a
self-denying
dependency
upon
the
freeness
and
all-sufficiency
of
the
Grace
of
God
in
Christ
to
save
:
and
he
that
doth
thus
believe
,
shall
not
be
confounded
;
but
shall
certainly
be
saved
.
And
it
is
this
Faith
,
that
the
corruption
in
the
hearts
of
men
doth
oppose
,
and
it
this
Faith
that
the
devil
doth
oppose
,
and
deceives
men
by
keeping
them
from
thus
depending
upon
Christ
;
and
that
by
these
two
wayes
,
either
by
contenting
them
with
believing
onely
that
Christ
died
to
save
all
;
or
else
by
telling
them
another
lye
,
that
the
Free-grace
of
God
in
Christ
is
not
sufficient
to
save
them
.
So
that
it
is
a
sin
(
and
there
is
a
great
slight
in
Satan
to
perswade
men
)
thus
to
despair
,
as
if
God
were
not
able
to
save
,
or
as
if
God
were
not
faithful
,
who
hath
said
,
He
that
believeth
shall
be
saved
.
Another
of
his
absurdities
is
,
If
Christ
died
not
for
all
men
▪
then
it
is
no
heresie
to
teach
some
men
to
deny
that
Christ
bought
them
,
2
Pet
.
2.21
,
22.
Now
for
answer
to
this
,
I
say
,
first
,
there
is
no
such
thing
in
the
Scripture
,
as
denying
that
the
Lord
bought
them
;
but
,
denying
the
Lord
that
bought
them
.
Now
in
what
sense
men
may
be
said
to
be
bought
by
Christ
,
I
have
shewed
already
:
and
to
deny
the
Lord
that
bought
them
,
is
to
renounce
Jesus
Christ
,
and
not
to
acknowledge
him
to
be
a
Saviour
.
Now
to
teach
men
thus
to
deny
Christ
,
must
needs
be
a
sin
;
for
it
is
directly
contrary
to
the
Gospel
.
Another
absurdity
is
this
,
If
Christ
died
not
for
all
men
,
then
the
Apostles
and
those
which
do
preach
the
Gospel
,
preach
lyes
to
most
men
.
Now
to
this
I
say
,
I
cannot
but
wonder
at
the
ignorance
and
boldness
of
H.
H.
in
this
;
first
,
his
boldness
,
in
that
he
dare
speak
this
concerning
the
Apostles
:
but
most
of
all
,
at
his
ignorance
,
that
he
should
be
so
little
acquainted
with
the
Gospel
.
True
it
is
,
the
Gospel
was
commanded
to
be
preached
to
every
Creature
:
but
who
dare
say
,
that
Christ
commanded
any
man
to
preach
that
Christ
died
for
all
men
?
no
,
the
Gospel
that
is
to
be
preached
doth
clearly
prove
the
contrary
;
for
it
is
not
,
that
all
men
shall
be
saved
by
Christ
;
but
,
he
that
believeth
and
is
baptized
,
shall
be
saved
;
and
he
that
believeth
not
,
shall
be
damned
.
His
next
absurdity
I
have
answered
already
,
concerning
God's
calling
all
men
everywhere
to
repentance
;
and
shewed
that
there
is
no
such
Scripture
.
His
last
is
,
If
Christ
died
not
for
all
,
why
then
doth
the
Lord
say
,
2
Pet
.
3.9
.
that
he
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
?
Now
for
answer
to
this
,
I
say
,
there
is
a
two-fold
will
of
God
mentioned
in
Scripture
;
first
,
there
is
the
secret
will
of
God
,
or
God's
purpose
in
himself
;
and
this
will
we
have
nothing
to
do
to
look
into
,
till
it
be
discovered
by
God's
acting
according
thereunto
:
Secret
things
,
belong
to
the
Lord
our
God
;
but
things
revealed
,
to
us
.
And
of
this
will
of
God
I
must
say
thus
much
,
That
it
is
not
the
will
of
God
that
all
men
should
be
saved
;
for
then
,
all
should
certainly
be
saved
:
for
God's
counsel
must
stand
,
and
he
will
do
all
his
pleasure
.
But
then
there
is
the
revealed
will
of
God
,
the
will
of
command
;
and
this
is
to
all
men
where
the
Gospel
comes
,
to
believe
and
repent
,
that
they
may
be
saved
:
and
when
men
do
oppose
this
command
,
they
do
deservedly
perish
.
And
who
dares
be
so
bold
as
to
question
God
,
why
he
doth
not
work
Faith
and
Repentance
in
them
,
seeing
God
is
bound
to
no
Creature
?
But
he
comes
in
the
next
place
to
ask
the
question
,
Why
all
men
are
not
saved
,
if
Christ
died
for
all
.
And
he
answers
thus
:
Because
God
called
,
and
they
refused
.
Now
for
answer
to
this
,
I
do
in
the
first
place
grant
that
that
is
the
cause
of
the
damnation
of
men
:
But
in
the
next
place
,
this
I
must
say
too
,
That
if
Christ
had
died
for
them
,
they
should
have
been
saved
;
for
certain
it
is
,
that
whosoever
Christ
died
for
with
a
purpose
to
save
them
,
must
either
be
saved
according
to
his
intent
,
or
else
Christ
loseth
his
end
in
dying
;
which
would
be
wickedness
to
affirm
.
He
comes
in
the
next
place
to
raise
an
Objection
,
That
some
may
say
,
that
he
holds
Free-will
.
And
he
answers
,
That
he
holds
nothing
but
what
the
Scripture
saith
.
But
whether
we
may
believe
him
,
or
no
,
let
any
man
that
considers
what
I
have
laid
down
all
along
in
my
Answer
to
his
Book
judge
.
But
he
asks
,
What
should
hinder
,
but
a
man
may
be
saved
,
if
he
be
willing
?
Now
to
this
I
answer
,
All
men
are
not
willing
to
accept
of
the
testimony
that
God
hath
given
of
his
Son
;
all
men
are
not
willing
,
in
a
self-denying
maner
,
to
cast
themselves
upon
the
free-Grace
of
God
in
Christ
;
and
whosoever
is
willing
,
is
made
willing
by
God
;
and
whosoever
is
made
willing
by
God
,
doth
believe
;
and
he
that
believeth
shall
be
saved
.
But
let
H.
H.
say
what
he
will
,
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
:
no
running
,
no
improvement
of
natural
strength
,
or
of
any
talent
that
a
man
hath
in
common
with
mankinde
,
can
stand
him
in
stead
:
for
this
is
for
a
man
to
be
saved
by
his
own
works
.
But
I
wonder
what
these
men
aim
at
in
their
great
contention
concerning
the
death
of
Christ
for
all
:
if
they
would
have
us
believe
,
that
all
are
saved
,
why
do
they
not
say
so
in
plain
terms
?
if
they
do
not
believe
that
all
are
saved
,
why
do
they
tell
us
(
in
such
a
sense
as
they
lay
it
down
)
that
Christ
is
a
propitiation
for
the
sins
of
the
whole
world
,
and
that
Christ
gave
himself
a
ransome
for
all
,
and
that
God
sent
his
Son
to
be
the
Saviour
of
the
world
,
and
the
like
?
for
these
Scriptures
(
as
he
applieth
them
)
do
seem
to
import
an
universal
Salvation
;
and
I
believe
many
poor
souls
are
drawn
away
to
believe
as
much
,
viz.
That
God
is
so
merciful
,
&
Christ
so
loving
,
that
all
men
shall
be
saved
,
and
none
perish
.
Now
I
say
,
If
this
be
not
his
meaning
,
that
all
men
shall
be
saved
,
he
doth
delude
men
,
in
holding
forth
these
Scriptures
in
such
a
sense
:
and
if
this
be
his
meaning
,
that
all
shall
be
saved
,
I
would
know
why
he
affirms
,
that
some
men
may
fall
away
and
perish
?
But
if
he
tells
us
,
that
he
doth
not
intend
that
all
are
saved
by
the
death
of
Christ
,
but
that
all
have
the
means
of
Salvation
by
the
death
of
Christ
;
I
shall
grant
,
that
all
where
the
Gospel
comes
,
do
enjoy
it
by
vertue
of
the
death
of
Christ
;
but
it
is
not
made
effectual
,
(
as
hath
been
already
declared
)
but
by
the
operation
of
the
Spirit
of
Christ
.
And
yet
when
men
do
obstinately
reject
that
Salvation
held
forth
to
sinners
in
the
Gospel
,
they
do
deservedly
perish
,
because
they
wilfully
oppose
that
Gospel-command
of
believing
in
Christ
crucified
,
as
the
onely
means
of
saving
sinners
.
But
H.
H.
and
those
that
are
of
his
judgement
,
would
have
men
believe
that
they
hold
forth
the
love
of
God
and
the
death
of
Christ
more
fully
then
we
do
:
but
let
any
man
judge
whether
it
be
so
or
no
,
whenas
they
hold
,
that
notwithstanding
the
love
of
God
&
the
death
of
Christ
,
yet
those
that
have
an
interest
in
that
death
may
yet
perish
;
nay
,
though
they
be
now
in
a
state
of
salvation
by
vertue
of
the
death
of
Christ
yet
they
may
fall
from
that
state
.
If
this
be
to
exalt
the
love
of
God
and
to
honor
the
death
of
Christ
,
I
know
not
what
is
to
dishonour
it
;
for
that
which
doth
set
forth
the
death
of
Christ
indeed
,
according
to
the
worth
and
excellency
of
it
,
is
,
that
those
who
have
an
interest
in
it
,
shall
never
depart
from
Christ
,
nor
be
plucked
out
of
his
hand
,
nor
rejected
by
him
,
but
shall
have
an
everlasting
Salvation
.
Now
therefore
,
that
none
may
be
discouraged
by
any
thing
that
hath
been
laid
down
by
me
concerning
election
,
and
concerning
the
peculiarity
of
the
love
of
God
,
and
concerning
the
death
of
Christ
onely
for
some
;
I
say
,
First
,
That
the
Gospel
in
the
publication
of
it
doth
not
shut
out
any
particular
man
or
woman
in
the
world
,
For
,
it
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Jesus
came
into
the
world
to
save
sinners
;
yea
,
the
chief
of
sinners
:
and
there
is
no
particular
man
or
woman
in
the
world
hath
any
warrant
from
Scripture
to
say
he
is
not
the
man
that
Christ
died
for
;
&
therefore
he
may
with
comfort
attend
upon
the
means
of
Grace
,
and
wait
at
the
posts
of
wisdom's
gates
;
and
though
he
cannot
step
into
the
pool
himself
,
that
so
he
may
be
healed
;
yet
he
may
wait
for
Christ
,
by
his
own
power
to
work
Faith
in
him
,
and
to
save
him
.
The
voice
of
Christ
in
the
Gospel
,
is
Fear
,
not
onely
Believe
;
and
,
all
things
are
possible
to
him
that
believeth
,
and
the
like
:
and
why
now
should
any
poor
soul
discourage
himself
,
and
say
,
Christ
died
not
for
me
,
and
,
There
is
no
Salvation
for
me
?
This
is
from
corruption
within
,
and
from
Satan's
temptations
;
God
saith
,
He
that
believeth
shall
be
saved
;
and
,
look
unto
me
,
and
be
ye
saved
;
and
,
he
that
trusteth
in
the
Lord
shall
be
as
Mount
Sion
,
that
can
never
be
removed
.
But
if
you
say
,
You
cannot
believe
,
nor
you
cannot
trust
Christ
;
I
say
,
for
your
encouragement
,
There
is
some
hope
that
God
hath
begun
a
good
work
in
you
,
in
that
you
are
sensible
of
the
greatness
of
the
work
of
believing
;
&
if
God
hath
begun
a
good
work
in
you
he
will
perform
it
;
or
if
he
hath
not
begun
it
,
yet
you
have
no
great
cause
to
mistrust
,
considering
what
Christ
saith
,
in
John
5.25
.
That
the
time
shall
come
,
yea
,
now
is
,
when
the
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
.
God
can
(
though
men
themselves
can
do
nothing
;
nay
,
though
he
that
preacheth
the
Gospel
is
not
able
to
reach
the
heart
,
yet
I
say
,
God
is
able
in
an
instant
to
)
make
men
live
,
that
came
in
a
dead
state
to
hear
the
Gospel
preached
;
though
they
were
rebellious
,
he
can
make
them
willing
in
the
day
of
his
power
;
though
they
were
blinde
,
he
can
anoint
their
eyes
with
eye-salve
,
and
make
them
see
.
And
for
that
we
may
take
notice
of
what
the
Apostle
saith
of
the
Ephesians
in
Ephes
.
2.4
,
5.
But
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
even
when
we
were
dead
in
sins
,
hath
quickened
us
together
with
Christ
.
It
might
be
judged
a
very
strange
thing
,
That
Christ
should
go
to
the
Grave
,
and
call
the
body
of
Lazarus
to
come
out
:
Alas
!
what
could
a
liveless
carcase
do
?
it
could
not
hear
Christ
speak
,
nor
it
could
not
stir
hand
nor
foot
:
but
it
is
sufficient
,
Christ
gives
Lazarus
a
powerful
call
▪
and
Lazarus
cometh
forth
.
The
power
of
God
is
sufficient
to
mak
dry
bones
stand
up
as
an
Army
;
and
therefore
there
is
no
cause
for
any
poor
Creature
to
be
discouraged
in
regard
of
sin
,
as
if
his
sin
were
too
great
for
the
Free-grace
of
God
to
pardon
,
(
considering
how
great
sinners
have
been
saved
,
as
Mary
Magdalen
,
and
Paul
,
and
many
of
those
who
put
Christ
to
death
)
nor
there
is
no
reason
that
any
should
be
discouraged
in
regard
of
their
own
weakness
,
or
the
seeming
weakness
of
the
means
;
but
rather
that
they
should
be
encouraged
in
the
power
of
God
,
for
whom
nothing
is
too
hard
:
Who
as
he
was
able
to
make
the
Walls
of
Jericho
fall
down
by
the
sounding
of
Rams-horns
,
so
is
able
by
the
foolishness
of
preaching
(
as
many
men
judge
it
)
to
save
men
.
We
have
this
treasure
(
saith
the
Apostle
)
in
earthen
(
or
in
shell
)
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
not
of
us
.
What
I
speak
,
I
speak
according
to
the
experience
of
all
that
do
believe
;
they
know
that
naturally
they
were
weak
,
unable
to
do
any
thing
in
reference
to
their
own
salvation
,
and
that
they
were
wilful
too
,
and
were
ready
to
take
any
other
course
,
then
in
a
self-denying
way
to
cast
themselves
upon
the
Free-grace
of
God
for
Salvation
.
Oh!
they
found
it
the
hardest
matter
in
the
World
,
to
be
perswaded
to
trust
Christ
with
their
Souls
.
But
when
it
pleased
God
to
put
forth
his
power
to
draw
them
to
Christ
,
then
in
that
day
of
God's
power
,
they
became
a
willing
people
.
I
desire
therefore
that
men
would
not
take
the
word
of
any
man
whatever
;
but
search
the
Scriptures
:
and
when
they
finde
that
the
Scripture
saith
,
That
it
is
God
that
works
the
will
and
the
deed
even
of
his
own
good
pleasure
;
let
him
now
look
into
his
heart
,
to
see
whether
God
hath
made
him
willing
.
And
I
am
confident
,
That
there
is
no
experienced
Saint
in
the
world
,
but
(
if
he
minde
his
own
experience
)
may
be
able
to
confute
Henry
Haggar
,
or
any
man
(
though
never
so
subtil
)
that
saith
there
is
a
power
in
all
men
to
believe
if
they
will
.
I
shall
therefore
now
leave
it
to
Saints
experience
.
But
if
what
hath
been
spoken
concerning
Election
be
a
trouble
to
any
,
this
I
shall
say
,
That
the
consideration
of
that
,
doth
not
belong
to
men
and
women
in
their
natural
condition
.
I
confess
the
devil
doth
somtimes
make
use
of
truths
to
trouble
men
,
●elling
them
that
if
they
be
elected
,
they
shall
be
saved
;
but
if
they
be
not
elected
,
there
is
no
hope
for
them
.
Now
I
say
,
This
is
a
truth
,
but
it
is
a
thing
which
God
hath
kept
within
his
own
brest
,
and
it
doth
not
at
present
at
all
concern
them
;
but
that
which
doth
concern
them
,
is
,
to
believe
in
Christ
,
to
accept
of
the
testimony
that
God
gave
concerning
his
Son
,
That
he
that
believes
in
him
shall
not
perish
,
but
have
everlasting
life
.
It
is
indeed
a
great
trouble
to
a
man
,
to
be
studying
and
musing
concerning
that
that
is
quite
out
of
his
reach
,
as
the
knowledge
of
Election
is
to
a
man
while
he
is
in
a
natural
condition
;
but
it
is
a
very
comfortable
Doctrine
to
a
man
,
when
he
doth
believe
in
Christ
:
for
the
certainty
of
his
salvation
is
built
upon
it
,
and
a
man
may
conclude
by
the
work
upon
him
,
in
enabling
him
to
believe
the
testimony
that
God
hath
given
concerning
his
Son
,
and
to
cast
himself
upon
the
Free-grace
of
God
in
Christ
for
salvation
,
that
he
was
chosen
to
believe
and
to
be
saved
.
Now
when
a
man
believes
,
he
can
with
comfort
look
back
to
behold
the
eternal
counsel
of
God
concerning
him
,
which
he
knew
not
before
;
and
he
can
now
look
comfortably
forward
,
and
conclude
,
that
eternal
life
and
glory
is
his
portion
;
he
may
now
look
up
,
and
see
Christ
at
the
right
hand
of
the
Father
making
intercession
for
him
;
and
he
can
expect
that
Christ
should
in
time
put
him
into
the
possession
of
that
happiness
and
joy
,
and
those
Rivers
of
pleasure
at
the
right
hand
of
God
for
evermore
,
which
Jesus
Christ
by
his
death
hath
purchased
for
him
.
So
that
though
the
Doctrine
of
Election
be
a
troublesome
,
disquieting
,
needless
Doctrine
to
sinners
,
while
sinners
,
in
a
state
of
nature
;
yet
it
is
that
which
is
a
ground
of
very
great
comfort
to
Saints
.
And
therefore
it
is
that
the
Apostle
in
his
Epistles
doth
lay
it
as
a
foundation
of
firm
consolation
to
the
Churches
to
whom
he
writes
.
But
I
confess
there
is
no
great
cause
to
wonder
that
H.
H.
denys
Election
,
whenas
he
holds
that
men
may
perish
notwithstanding
they
were
once
believers
;
for
the
assurance
that
men
have
of
salvation
,
comes
by
the
eying
of
their
election
,
upon
the
knowledge
of
their
calling
.
But
having
said
enough
to
this
,
I
shall
add
no
more
,
but
leave
what
hath
been
said
to
the
blessing
of
him
,
who
is
onely
able
to
make
men
wise
to
salvation
;
and
to
the
consideration
of
all
those
who
experimentally
know
a
saving
work
of
God
upon
their
own
hearts
.
FINIS
.