The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

A Brief Introduction TO The following Discourse concerning Election and Reprobation.

STephen Scandret begins with an absolute false Charge against me, as Depraving God's Truth; whenas accor∣ding to plain Scripture, without any Depravation thereof, I examined their partial and graceless Opinion, as their ma∣king God the Ordeiner of whatsoever comes to pass (both as to the States and Ends of Men) and their placing his De∣cree thereof from all Eternity upon particular Persons, and no•…•… upon the two Seeds and Conditions, wherein Election and Reprobation do originally consist, which in time extends to Persons, only as related to the good or evil Seed, and not from a partial, absolute and meer voluntary Decree and De∣sign to particular Persons, as their narrow and silly Opini∣on imports; which I opposed, and that from the Scriptures of Truth, testifying, 1. God's Good-Will and Grace to Mankind in general. 2. The real Causes (on their Parts)

of his Severity towards them and their Reprobation: I •…•…aid down the Presbyterian Principle and Opinion, as it may be seen in their Confession and Catechism, agreed upon by their Assembly of Divines (so called) at Westminster, and appro∣ved by the general Assembly of the Kirk of Scotland; as where they say in their 3d Chapter,

That God from all Eternity did by the most wise and holy Coun∣sel of his own Will, freely and unchangeably ordain whatsoever comes to pass And that by the Decree of God, for the Manifestati∣on of his Glory, some Men and Angels are predestinated unto ever∣lasting Life, and others fore-ordained unto everlasting Death — and that these Angels and Men thus predestinated and fore-ordeined, are particularly and unchangeably designed; their Number so certain and definite, that it cannot be either encreased or diminish∣ed, &c. And also upon the same Principle, they add in their tenth Chapter, That all those whom God hath predestinated unto Life, and those only he is pleased effectually to call by his Word and Spirit (out of the State of Sin and Death, in which they are by Na∣ture) to Grace and Salvation by Jesus Christ, enlightning their Minds, spiritually and savingly to understand the things of God, &c. And in their eleaventh Chapter, God did from all Eternity decree to justifie all the Elected; and Christ did in the Fulness of time dye for their Sins, and rise again for their Justification. The Consequence of this Doctrine, with a plain and scriptural Answer and Confutation, are laid down in the latter End of our Book, entituled, The Glory of Christ's Light within expel∣ling Darkness, which Book yet remains unanswered by S. S. both as to this and other Heads, wherein he and his Brethren are concerned; though now, in order to vindicate this Do∣ctrine, he layes down the Proposition thus,

S. Scandret, That God did most freely, and unchangeably, and from all Eternity choose some particular Persons to partake of saving Grace, &c. from whence it will necessarily follow, That he hath reprobated or passed by others: I must manifest this by Parts.

Answ. In Opposition to this Partiality unjustly charged upon God, I must assert this Proposition, That God's eternal Election stands originally in his own Seed of Promise, and free Grace thereby freely tendered to all Mankind, both Jews and Gentiles, and all Men in the first place left free for a Share therein, and none are reprobated, but who first reject this Grace, and like not to retain God in their Knowledge; his words [that he hath reprobated or pas∣sed by others] are very doubtful, being as much as to say, that either God hath from all Eternity reprobated particular Per∣sons,

or left them to Reprobate themselves: It is then either God's Act or the Creatures, which (as appears) this Man's Masters (the pretended Divines) could not resolve; and we do not expect him to be a more pro•…•…ound Divine then his Tutors: However, their Opinion at least reflects upon God, as passi•…•…g by the greater part of Mankind without a•…•…ording them any Saving Grace, or the least Spiritual Assi∣stance of Divine Light or Life; so as if he thus takes no notice of them at all, but passeth by them, they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion, which tends greatly to •…•…cclipse the Glory of God and his free Grace, and renders the Ten∣ders of it to Mankind in general, and preaching Salvation by it conditionally to all, no better then a Mockery to the greater part of the World: And this neither S. S. nor his Assembly of Divines have answered, nor can they clear themselves herein.

S. S. begins to vindicate his Opinion by parts thus: [sect 1] 1. God's Act, which Essentially takes in the Object thereof; he hath chosen some particular Persons, 2 Thes. 2. 13. God hath Chosen you, Joh. 15. 19. I have Chosen you, Ephes. 1. 4. He hath Chosen us; This being directly denyed, I shall add Arguments.

Answ. The Scriptures are not denyed by me, as most falsely is here insinuated; but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity: as also I deny, that God •…•…rom all Eternity did unchangeably ordein whatsoever comes to pass (as they most grosly asserted) or that his Decree or Act, is so abso∣lute from all Eternity to particular Persons, as strictly ey∣ing and unchangeably designing each Person to his End; a certain definite Number unto everlasting Life, and others to everlasting Death: This I still oppose, and find this Man's Vindication thereof very •…•…eeble, and his Proofs impertinent. For that 2 Thes. 〈◊〉〈◊〉. 13. He hath left out the following words; after [chosen you] he leaves out [through Sanctifi∣cation of the Spirit, and Belief of the Truth] which, as they clearly explain, how they were chosen to Salvation, even the Conditions on which God's Act of Chusing them depends, to wit, Sanctification of the Spirit, and Belief of the Truth: So this makes clearly against my Opposers Opinion, for they were not capable of this Belief of the Truth and Sanctification, before they had personal Beings, which sure

they had not from all Eternity; and so seeing the Way and Act of God's chusing Men, must be through Sanctification, and of the Spirit, and Belief of the Truth (which Conditi∣on answers this Decree) he hath not designed nor ordein∣ed the contrary Condition (of his Wrath against Man) as Sin and Unbelief, though they are come to pass upon many, whose Repentance and Return God rather willed, then their Death or Destruction. But if S. S. might have plea∣ded a little further from the words, God hath from the Begin∣ning chosen you, if he had insisted on the Words [from the Beginning] I might answer, That does not signifie from all Eternity; much less that he hath had you particular Persons in his Eye, as unchangeably designing you to Salvation, meerly as particular Persons, without having Relation to any such Conditions or Qualifications, as Faith, Sanctification, &c. (which may be rejected by Man) 2. The Words [from the Beginning] are so far from signifying from all Eternity, that in this place they reach not so far as to the Time of the Beginning of the Creation; but rather to the Time of their first Reception and Belief of the Truth, according as they import in divers other places, as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning; and 2 Joh. 5. Though [Beginning] in the highest Sense, re∣lateth to Christ (as the divine Word) who is the Begin∣ning and the End. And also note, that S. S. deals with that of Joh. 15. 19. as he doth by the other, leaving out both the foregoing and following Words, which still make against him; setting down only [I have Chosen you] whereas Christ said thus, Because ye are not of the World, but I have Chosen you out of the World, therefore the World hateth you, Joh. 15. 19. And then it is plain, they were both of and in the World, before they were chosen out of the World; for could they be chosen out of that-which they were never in? So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification, is the Reason why the World hates them, which it did not while they were Conformable to the World. By [the World] here is understood, those who are in the Natural, Unbelieving State, and also such as hate the true Believers and Disciples of Christ; whence it follows, that you Presby∣terians (how highly soever you conceit of your selves as Elect Persons from all Eternity above all others, yet) are not in the Election of Christ, nor in a State of Election so

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the Spirit o•…•… Persecution Rules in you; as 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 shewed it self in many of your Leaders and 〈◊〉〈◊〉 〈◊〉〈◊〉. And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉〈◊〉 him; These words [In him] to wit, in Christ) S. Scandret, hath left out, like one that both shuts his own Eyes, and seeks to keep others in a blind Belief of his par∣tial Principle: The very Ground and Principle of Election being in Christ (which the man overlooks) God hath Cho∣sen us (the true Church, which is Elect) in him, before the Foundation of the World, that we should be Holy and without Blame before him in Love, Ephes. 1. 4. For as we are in him, and become so well qualified in Holiness, and thus nearly related to him, as to be without Blame, in due time we shew forth the Effects and Fruits of that Elect Seed and Principle, wherein our Life and Ground of Election stood before the Foundation of the World; not merely as we are particular Persons, or Natural men; but as his living and Royal Of-spring, his Church and peculiar People sprung from his own Seed, now in due time chosen by him out of the World and the Corruptions thereof, through Sanctifica∣tion of the Spirit, and Belief of the Truth.

S. S. Arg. 1. Particular Persons in time, receive Mercy, are con∣verted, [sect 2] made to p•…•…rsevere are saved: Therefore God did Decree this beforehand; for God worketh according to the Counsel of his own Will, Ephes. 1. 11.

Answ. Particular Persons in time receiving Mercy, being converted, and persevering in Grace; doth not argue that Mercy was but only proffered and shewed to a few par∣ticular Persons; nor yet that it is so absolutely and Eternally Decreed of God, that all (to whom Mercy and Grace is shewed) shall so inevitably persevere in it, as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace, while yet unestablished; for 1. He hath concluded all under Sin, that he might shew Mercy upon all. 2. Those particulars who sincerely receive Mercy and Goodness, upon them he will have Mercy, both in a way of Continuance and Increase, and unto them Good∣ness who abide in his Goodness, Rom. 11. 20, 21, 22.

It is true, God worketh all things after the Counsel of his own Will; his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place, and Seve∣rity or Damnation to none without Cause: And his Will is

alfo Believers Sanctification, in order to which he graciously counsels and perswades Men by his Spirit, to forsake Sin, and be converted; which manner of working in Man by his Counsel, is not an inevitable or forceable Act of his Will; for Counsel and Force are much different, as is a•…•… absolute Decree to Act himself alone, and a Perswasion of the Creature to Act with him, by the Power and Assistance that he gives it: So the Perswasion on Men to Repentance & Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto; for what Reward can Men expect of God for any thing they are unwillingly forced to (as by some supposed) whereas God works upon that Reason and Conscience which he hath placed in Man, to perswade, induce, and move Men to forsake Sin, from a real Sence of the Evil of it, that they may leave Iniquity from a true Zeal and Hatred (stir∣red up by the true Light) against it: I drew them with Cords of a Man, with Bands of Love, &c. Hosea 11. 4.

S. S. Arg. 2. God hath made Absolute Promises of the first Sa∣ving Grace, Ezek. 26. 25, 26. I will sprinkle clean Water up∣on you, and you shallbe clean; a new Heart will I give you, Chap. 11. 19, 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree, and they are not made concerning all, but particular Persons whom God hath in his Eye to save.

This Argument is grounded upon his Mistake, and is ve∣ry dull and impertinent, as not reaching his Principle he in∣tends to vindicate by it: For 1st, It imports absolute Promi∣ses of the first Saving Grace to be but to particular Persons.

2. That God had only a few particular Persons in his Eye, & that from Eternity in his Promise of the first saving Grace, contrary to plain Scripture, which sayes, The Promise is to you and your Children, and to all them that are afar off, even to as many as God shall call; and this Promise is Christ Jesus, who is God's Everlasting Covenant and Light, to which Men are called.

3. This Man mistakes the first saving Grace, confounding it with the Effects of it (which it brings forth where it is received and obeyed) As mens being made Clean, having a new Heart, &c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace; these he puts for the first Saving Grace and Promise of it; as also his blind Argument supposeth these Effect•…•… to be unavoidably or forceably brought forth in some particular Persons, supposed to be designed for that End, without respect to their accepting of, and Concurrence

with the Tenders and Appearance of saving Grace) which in the Light of Christ is given them) whereas it hath appea∣red unto all Men, Tit. 2. 11. And the Promise of the Everlast∣ing Covenant, though freely and absolutely tendered to 〈◊〉〈◊〉; yet as it is made with any particular Men and confirmed •…•…o them, they are such as are serious and penitent, retur•…•…ing and obeying, and hearkning to the Voice of God, abiding in his Love and Grace, &c. upon which he enters into Covenant with them & they with him, both in the Agreement o•…•… Li•…•…e; Hearken unto me, and I will make with you an Everlasti•…•…g Covenant, even the sure Mercies of David, Isa. 55. 2, 3. The Willing and Obedient shall eat the Good of the Land, Cha. 1. 19. (not the Unwilling and Disobedient) And I wi•…•…l give them an Heart to know me, that I am the Lord, a•…•…d they shall be my People, and I will be their God (mark the Reason) for they shall return unto me with their whole 〈◊〉〈◊〉, Jer. 24. 7. Note, that this was foretold or prophesied •…•…r∣ding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit, a•…•…er it was proffered and given to them, to invite, perswade and draw them (as many other Prophecies are, which •…•…elate to his everlasting Covenant, for its Establishment with the Crea∣ture, on these and the like Conditions) which is not a for∣cing Men to Conversion, to have new Hearts, to be clean, &c. For Grace from God is given, and Love shewn Men, to perswade and induce them to Love & Good. Will towards God; he loves them first, that they may love him; he opens unto them a Fountain and pours clean Water upon them, that they may wash in; he works in them to WILL and to DO, that they may obey him, and by his Power and Aid work out their Salvation with Fear and Trembling, Phil. 2. 12, 13. He puts his Laws in their inward Parts, that they may read and meditate Day and Night therein; he teach∣eth his People, that they may hear, and learn of him, and obey his Voice; and the Ministers of the new Covenant that was promised, preached Obedience and exhorted Per∣sons to the Obedience of the Spirit, and of the Son of God, he being the Author of Eternal Salvation to as many as obey him, Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power, be∣yond what they are capable of.

Arg. 3. Persons by Name, are particular Persons; but Go•…•… hath [sect 3] chosen Persons by Name, Rev, 13. 8. All that dwell on the Earth shall worship the Beast, whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World.

Answ. What great Ignorance & wonderful Darkness doth his Man shew in this Argument, both of the Book of Life, and of those Names which are written in it! which belongs to Men in the new-born State, as related to the Seed of E∣lection, to every one that hath a new Name given him, ha∣ving overcome Sin; and not the traditional Names given to Persons by natural Parents: But this Argument makes no Difference between the Old Birth and the New, nor be∣tween the old Name and the new; nor between the old Nature with its Name, and the new Nature & its Name; but saith, Persons by Name, are particular Persons; but God hath chosen Persons by Name, as if he should tell us, That S. Scandret, Nath. Barnard, Hen. Coleman, with the rest of •…•…resbyterians are chosen Persons by these and such their Names from all Eternity; and that these Names, S. Scandret and Nath. Barnard, &c. are written in the Lamb's Book of Life) but George Whitehead, Ro. Ludgater, Geo. Witherly, with the rest of the Quakers, are reprobated by Name from all Eternity. But what then doth he imagine this Lamb's Book of Life is, and what is it made up of? Ah Lord! free poor Souls from such Ignorance, and deliver them from such blind Guides as this Man; against whose dark Ar∣gument and partial Opinion, let them read Jer. 17. 13. O Lord, the Hope of Israel, all that for sake thee shall be ashamed, and they that depart from me shall be written in the Earth, because they have forsaken the Lord, the Fountain of living Waters: So here being signified a Possibility to fall; and many do for∣sake and depart from the Lord, and because thereof to be written in the Earth; therefore it follows, that if People abide with the Lord, he will both abide with them, and their Names shall not be blotted out of the Book of Life, nor shall they be written in the Earth: And this also evinceth, that they are not by Name, as particular Persons, either abso∣lutely elected to Salvation, nor reprobated to Damnation, but on Condition of abiding with, or forsaking the Lord.

Arg. 4. All that are chosen do infallibly believe in time, and partake of Christ's Righteousness, Acts 13. 48. As many as were ordeined to Eternal Life believed, Rom. 11, 7. The Elect have obtained it; therefore some particular Persons were elec•…•…ed; for if all were Elected, all would infallibly believe, &c.

Answ. This is also a very frivolous, dull and impertinent Argument, and wholy misseth the State of his Proposition and the Controversies between us: In the first place he begs the Question, while he intends it to particular Persons, as eyed, and absolutely designed particularly from all Eternity to Sal∣vation, &c. whenas the Question is not, Whether those that are chosen (through Sanctification) do infallibly believe? nor, Whether Election (which i•…•… in the Seed) doth not in due time extend to particular Persons? For those Persons (or People) who are true Believers, are come into the Elect Seed, being ingraf∣ted into the tr•…•…e Root, are in the Election which obtains the Inheritance: And as true Belief, Faith, and Obedience are the Terms, upon which Life Eternal is promised and recei∣ved; so on the same Conditions Life is freely te•…•…dered in the Son of God to all Man-Kind, yea, to the whole World: God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Li•…•…e; for God sent not his Son into the World to condemn the World, but that the World through him might be saved, Joh. 3. 16, 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their De∣struction; for it cannot be consistent with him to have so decreed Damnation from all Eternity, •…•…or those he •…•…roffe∣reth in time to save by his Son, upon Believing & Obeying; and therefore, as to that of Acts 13. 48. some have it thus, And they believed, even as many as were ordeined (or fitted) for Eternal Life, which may not oppose Christ's Testimony be∣fore, Whosoever believeth on the Son, shall have Eternal Life; which is promised, not as meerly respecting particular Persons, but that Condition on which 'tis universally ten∣dered, as namely, to be accepted in a living Faith and sin∣cere Obedience: But some more Ingenuous, and as much learned as this Man, affirm, that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is translated Acts 13. 48. ordeined, signifies well appointed, set in good Order, prepared or disposed: So as many whose Hearts were prepared or well-disposed (viz. in a Willingness of mind and right Order of Spirit, having true Desires sor eternal Life) believed as the good Ground, or honest Heart that received the good Seed, so as it took Root. And as when Lydia heard the A•…•…ostles, God opened her Heart, that she attended unto the things which were spoken of Paul, Acts 16. 14. And as Barnabas exhorted the People, that with Purpose of Heart

they would cleave unto the Lord, Acts 11. 23. Here was a true Preparation in them, both for Believing and Eternal Life. And further, from that of Acts 13. 46. it is evident, that both the Word of the Lord was preached, and Life E∣ternal tendered to those Jews who rejected it, or put the Word of God from them, and judged themselves unworthy of Ever∣lasting Life: Wherefore, surely God did not from all Eter∣nity either absolutely design them (as particular Persons) to Damnation, or to pass them by for that End; for he did not pass them by without taking notice of them; but gave them notice of the Way of Life and Salvation, tendring it to them by his Spirit in his Messengers, which had been a Contradiction to himself, if he had from Eternity absolute∣ly decreed the contrary: But the envious Jews opposing and rejecting the Word of God, judged themselves unworthy of E∣verlasting Life, wherein they rejected their Hope which was of the Lord, & therefore their Destruction was of themselves, whereupon Paul and Barnabas said, Lo, we turn to the Gen∣tiles, for so hath the Lord commanded us, saying, I have set thee for a Light of the Gentiles, that thou shouldst be for Salvation unto the Ends of the Earth; and thereupon the Gentiles were glad, &c. vers. 47. So that here was univer∣sal Grace and Salvation preached and tendered to all, as that which God had foretold and promised, who did not exclude any from the Benefit thereof; nor was any hindred from Life and Salvation, but who excluded themselves, being such as judged themselves unworthy of Everlasting Life.

Arg. 5. Jacob was a particular Person, and loved before he [sect 4] had done any Good, according to God's Purpose of Election.

Answ. He hath herein wrested the Scripture; for it doth not say, that Jacob was then loved and Esau hated, before they had done Good or Evil (as he renders the Words) for then it may be asked, what he hated Esau for, before he had done Good or Evil? Did he hate him for nothing? Surely no; but what was said before they were born, or had done Good or Evil, was by Way of Prophecy, The Elder shall serve the Younger; what is this to their Eternal States? Jacob had no need of Esau's Service in Hell. And then to the following Words, as it is written, Jacob have I loved, but Esau have I hated; where was it written? and how doth it relate to Ja∣cob and Esau? Doth it relate to them meerly as particular Persons, under such a Limitation of Election and Reproba∣tion

from Eternity? or rather to their Posterities, as under such different Qualifications of Love and Hatred? Could God absolutely determine to hate any particular Persons, meerly as Persons, without respect to either the good or evil Qualifications or Works, as before they had done Good or Evil? This were blasphemously to render him in Enmity against his own Works, as if he had made Man, or forced him into the World unavoidably, to destroy a•…•…d damn him to all Eternity; whereas the Mercies of God are over all his Works, a great and principal Part whereof is Mankind. And as for that which is written o•…•… his loving Jacob and hating Esau, it is in Malchie 1. Their Posterities were called by their Names, that People of the Edomites, who succeded Esau (who was called E∣dom) * both in Name and Nature, Gen. 36. 19. whom Men should call the Border of Wi•…•…kedness, which could not be, till they were wicked and ha•…•… acted Wickedness: These were they against whom because of t•…•…eir Wickedness) God had (and against such st•…•…ll 〈◊〉〈◊〉, Indignation forever; and here∣upon his. Decree is ab•…•…olute against the Wicked, who are Rebellious against him, and reject his Grace by rebelling a∣gainst his gracious Light and Spirit in them: And also it was said unto Esau (as 〈◊〉〈◊〉 the Wicked of his Posterity, or the earthly Edonites, and carnal, envious Persecutors) Shall I not, saith the Lord, even destroy the wise Men out of Edom, and the Understanding out of the Mount of Esau, Obed. 8. That every one of the Mount of Esau may be cut off, ver. 9. For the Viol•…•…ce a∣gainst thy Brother Jacob, Shame shall cover thee, and thou shalt be cut off forever, ver. 10. Thou shouldst not have looked on the Day of thy Brother, &c. neither shouldst thou have spoken proudly in the Day of Distress: See ver. 12, 13, 14. to the End: Are not here plain Causes sh•…•…wn why God hated Esau?

Arg. 6. God knows his Elect from others, and this not only after, but before they are called, 2 Tim. 2. 19. The Foundation of God standeth sure. The Lord knoweth who are his, Joh. 13. 18. I know, whom I have chosen, Joh. 10. 14. I am the good Shepherd, I know my Sheep, ver. 16. Other Sheep I have that are not of this Fold, them also I must bring, and they shall hear my Voice: Therefore are they particular Persons; These, and not others, that the Lord hath chosen, Joh. 6. 37. All that the Father giveth me shall come to me.

Answ. This Argument signifies nothing at all sor his Pur∣pose, nor would it help him one whit if it were all granted;

for who questions God's Omnisciency? God knows all alike considered meerly as Persons; but in a near & peculiar Rela∣tion to himself, he knows his Elect; he knows who are his; Christ knows them both Men and Women, whom he hath chosen out of the World, and he saith, I am the good Shepherd, and know my Sheep, and am known of mine, Joh. 10. 16. But these latter Words [and I am known of mine] S. S. is plea∣sed to leave out and quietly to pass by, for that Christ is known of his Elect, his Sheep; but surely he could not be known of them before they were born, or had a Being: and as for those other Sheep which are not of this Fold, which Christ foretold the Gathering or bringing home of, they were such as had a Remainder of Innocency, in whom Ja∣cob was not wholy destroyed through Rebellion and Wicked∣ness; but such as had been seeking Rest, where they could not find it; but when the Truth and Way of Life came to be manifest to them, they were ready to receive and com∣ply with it, and hear the good Shepherd's Voice and obey him. There were such lost Sheep both among Jews and Gentiles, who when the good Shepherd appeared, were so well disposed, as willing and ready to come to him, receive and follow him, and obey his Voice, which were distinguished from the Murtherers of the Just one in themselves, who were Wolves and Persecutors of Christ & his Witnesses, as he the good Shepherd was distinguished from the Hireling that fle∣eth, Joh. 10. 13, 14. And they that come to Christ out of a true Hunger and Desire after him, as the Bread of Life, are those whom the Father hath given to him, who come to him in that which is given to him, of which he looseth nothing, but will raise it up at the last Day, Joh. 6. 37, 39. And they whom the Father giveth to the Son, are given in a true Desire, Willing∣ness and Love in themselves to the Truth, to follow & obey Christ; the Father's Drawings not being resisted by them, but having an Influence and Prevalency with them, and up∣on their Spirits for that End as he said, Every man that hath heard and learned of the Father cometh unto me, Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son; and this was not a Forceing them (whether they will'd or nill'd) to the Son; but a gentle Perswading them to hear and learn of God (in his Light) that thereby they might come and (in a sence of his Love there∣in) be given to the Son.

Arg. 7. This appears from the very Nature of Election; for [sect 5] where all are taken, or all are left, there can be no Election.

Answ. Election rightly considered and truly stated, ac∣cording to Scripture, I never questioned; the Nature of which (as is by this Opposer implied here) is a being chosen out of or from imong; and so the Elect, or true Believers, are chosen out of the World, from among Men, chosen out of Kin∣dreds, Nations and People, as the Royal Offspring and Priesthood of Christ: But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity? But still the quite contrary, far from the Nature of Election, or chusing a Church or People out of the World or from among Men, and that through the Sanctification of the Spirit and Belief of that Truth; it follows that they were first in the World, in the Unbelief, and scat∣tered among Men and People, before this Act of Election or chusing out, was fulfilled in them: He hath chosen us that we should be Holy and w•…•…thout Blame, that we might par∣take of Salvation by Jesus Christ, Ephes. 14. 1 Thes. 5. 9. and those thus cho•…•…en for this end, were the Saints, the Faithful in Christ Jesus, Ephes. 1. 1. who first trusted in Christ, ver. 12. who, alter they believed, were sealed with the holy Spirit of Promise, ver. 13. their Faith was in the Lord Jesus, and Love unto all Sai•…•…ts, ver. 15. who be∣lieved according to the working of his mighty Power, ver. 19. A•…•…d that th•…•… Esta•…•…e might be attained, Faith is offer∣ed to all; the Power of Believing is given in the free Grace and Gi•…•…t of God's eternal Spirit and universal Light of his Son; It bei•…•…g the World's Sin that they do not believe in Christ, of which the Spirit reproves them, sor which they would not be chargeable or reproved, if he had not afforded them Light and Power sufficient •…•…or them to believe and obey Christ.

S. S. Jacob have I Loved, and Esau have I hated. Though these last Wor•…•…s were spoken when Esau's Posterity was the Bor∣der of Wickedness, Mal. 1. yet what ever G. W. saith, were they spoken, to 〈◊〉〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉〈◊〉, pag. 112.

Answ. As he intends Jacob after the Flesh (and so his Seed) who was called by the Name of Israel, this is still grounded upon his Mistake, and doth not at all make for his Opinion, but against him: For, though I grant a free Love

to and Choice of Israel, so of the Seed of Jacob, as a peculi∣ar People; yet this did not secure them as to their eter∣nal States, without their Perseverance in the Way of God: Neither was the Seed of Jacob, as after the Flesh, under an absolute Decree of Election to Eternal Life, that being known only in the Seed after the Spirit; for the contrary was and is manifest in them, that did back-slide and rebel a∣gainst the Spirit of God, and became Persecutors of the holy Prophets, and fell into gross Evils, many to their De∣struction, which caused the Prophets often to complain against them, and Severity from God to come upon them that fell: On them that fell, Severity; but on thee Goodness, if thou abide in his Goodness, Rom. 11. And it is said, The Lord was Wrath: So a Fire was kindled against Jacob, and An∣ger came up against Israel, Psal. 78. 21. Who gave Jacob to the Spoil, and Israel to the Robbers? Did not the Lord a∣gainst whom they had sinned? For they would not walk in his Wayes; neither were they Obedient unto his Law, Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel; thou hast made me to serve with thy Sins; thou hast wearied me with thine Iniquities, ver. 24. Thy first Father hath sinned, and thy Teachers have transgressed against me, ver. 27. I have given Jacob to the Curse; and Israel to Re∣proaches, ver. 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved? Was not his saying, I have loved Jacob, intended, to reprove the Ingratitude and Unfaithfulness of those his Posterity? Mal. 1. 2. I have loved you, saith the Lord; yet ye, say, wherein hast thou loved us? &c. ver. 6. O Priests! that despise my Name, &c. ver. 7. Ye offer polluted Bread upon mine Altar, &c. Thus those of Jacob or Israel (after the Flesh, both Priests and People) were reproved sor their Abuse of God's Love and Kindness; and can any People now be said, to be so ab∣solutely chosen to Salvation, meerly because God doth shew Love to them? when now his Love in his Son is universally extended to the World: God so loved the World, &c. Joh. 3. Did he theresore decree the whole World to be saved? See the Narrowness of the said Opinion of a Personal Electi∣on and Reprobation from all Eternity, and that imperti∣nent Allegation of God's sree Choice of Jacob, and his Seed (as it is intended to sute that Proposition, how false it is) But further, the Apostle explains who are truly in the Ele∣ction

of the Seed of Promise, and who are the true a•…•…d spi∣ritual Israel, (and so in the Election which obtains) See Rom. 9. 6. They are not all Israel which are of Israel, ver. 7. neither because they are the Seed of Abraham, are they all Chil•…•…ren; but in Isaac shall thy Seed be called, ver. 8. That i•…•…, They which are the Children of the Flesh, these are not the 〈◊〉〈◊〉 of God; but the Children of the Promise are counted •…•…or the Seed: see also Gal. 4. 28, 29. For Illustration whereo•…•…, the Apostle alludes to those Instances of Jacob and Esau, (Rom. 9. 10, 11, 12.) who were instanced as Figures of the two opposite Seeds, the two contrary Births, two differing People and Nations: as the Earthly and the Heavenly, the Natural and the Spiritual Seed, and Birth, are contrary in the very Nature and Ground; and so are the Generations of each, as namely those in the first Adam, and those in the second; those after the Flesh, and those after the Spirit: And so the Righteous and the Wicked, how contrary are they bo•…•…h in Nature and Spirit? yet not simply as Creatures or Persons; but as influenced with contrary Pri•…•…ciples, Spirits & Powers, which bring forth their own co•…•…trary Seeds, B•…•…rths and Images in Men and Women. Now whereas it is sa•…•…d, being no•…•… y•…•…t born; neither having done Good or Evil. that the Purpose of God according to Election might stand, not of Works, but of him that calleth, it was said unto Rebecca, The Elder all serve the Younger; or, the Greater hall serve the Lesser: Note, that this cannot oe a•…•…y 〈◊〉〈◊〉 of any 〈◊〉〈◊〉 or eter∣nal Election and Reprobation of J•…•…cob a•…•…d Esau's Persons; for what Service need Jacob in Heaven srom Esau in Hell? or, what Service could Esau in Hell do Jacob in Heaven? Howbeit, the Purpose of God according to Election stands sure originally in the El•…•…ct S•…•…ed, and so not of Works: Esau was a Worker; and so the first Birth would of it self be a Willing, Running and Working for Li•…•…e eternal, which can be no Procurement of God's Purpose thereof: But a Seed is freely given of God to Mankind, and Power to bring forth Righteousness, and the living Works, as Effects of Grace; and God freely calls Men thereto out of his free Grace and Love to all; By grace are ye sav•…•…d, through Faith, and that not of your selves, it is the Gift of God; not of Works, lest any Man should boast, for we are his Workmanship, created in Christ Jesus unto good Works (mark this) which God hath before ordained, that we should walk in them, Ephes. 2. 8, 9, 10. And Note, That this saving Grace hath appeared unto all Men, Titus 2. 11.

It is not limited, or bound up to that Narrowness as the par∣ticular Electioners Opinion would bind it, as only to a par∣ticular designed small Number of Persons from Eternity, with an eternal Exclusion of all the World beside to ever∣lasting Damnation, without Remedy; which is a most partial and cruel Doctrine, ecclipsing the Glory and Soveraignity of God, which is most manifest in shewing Mercy, rather then meer partial Severity on his poor Creatures.

Whereas S. S. teacheth, that the making this Vessel to Honour, that to Dishonour, is God's creating such a Person with a [sect 6] Resolution to recover him out of his fallen State, by Saving Grace; such a Person, with an Intention to leave and never recover him out of his fallen State, by renewing Grace, &c. p. 112, 113.

Answ. The Man runs still upon his first Mistake, placing such a partial Resolution and Intention upon God towards his Creatures, or particular Persons, in creating them as ab∣solutely to recover one, and leave the other in the Fall: and why then doth this Man, or his Brethren, preach and tender Salvation upon Terms to all Sorts? They cloak this par∣tial Reserve with general Tenders of Good, imagining God to be as partial in his Intentions, and both as slighty and Contradictory in his Call and Proffers as themselves; as if he should call all to Repentance and Life, and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death (or rather, to have from Eternity reprobated them) or as his Masters of the Assem∣bly say, He hath before ordained them to everlasting Death; the Contradiction of which Doctrines both to God's uni∣versal Love, Grace, and Call, as also to themselves, how manifest is it? That he should from Eternity ordain them for Reprobation, whom in due time he gives Light unto, and calls to Repentance, how plainly inconsistent are these and contradictory? One while to say, he hath reprobated them; another while, he passeth by them: One while, he hath before ordained them to everlasting Death; another while, he creates them with Intention to leave them without Recovery; which though all in curreth the same End (as is supposed to a certain fore designed Number of Persons) yet the State of the Case (as it reflects upon God) is as much opposite and contrary, as to say, God doth absolutely, eternally de∣cree Man's Destruction, or did reprobate them from Eterni∣ty; and then that he purposely passeth by, and leaves them

to destroy or kill themselves; whereas his good Will, and Kindness, and free Proffers of Grace and Salvation to lost Man admits of neither, to wit, neither of such Cruelty to, nor Carelesness of his Creatures; his Mercies are over all his Works, and his Grace and Mercy in the first place exten∣ding to all: And that saying, He will have Mercy on whom he will, is no Limitation to the first extent of his Grace and good Will; But that he will have Mercy, both by way of Encrease and Continuance to the Upright-hearted, even to them that fear him, who Love and obey him; but those that are destroyed, their Destruction is of themselves, as it is writ∣ten, But my People would not hearken unto my Voice, Israel would none of me; Therefore (mark the Cause) I gave them over to their own Hearts Lusts, Psal. 81. 11. and as S. S. (in Contradiction to himself) saith, Nor doth God consume any Man meerly as his own Workmanship; but (he adds) God endureth with much long Suffering unregenerate men, and they fit themselves for Destruction, pag. 113. See here, how the Man breaks the Neck of his own Cause: Is his Opinion of God's Eternally reprobating and ordaining parti∣ticular Persons to Destruction come to this, That now while he sheweth long Suffering towards them, they fit them∣selves for Destruction; that is, they rebel against God, resist his Spirit, and despise the Riches of his Grace, and slight his long Suffering and Patience, till they bring swift De∣struction upon themselves? And this God is not the Cause of; He doth not unchangeably ordain whatsoever comes to pass: Sin and Rebellion in the Wicked, and their Striving against him, Isa. 45. 9. are come to pass, which he is not the Author of; Wo unto him that Strives with his Maker; thou hast hid thy Face from us, and we are consumed, because of our Iniqui∣ties; which God is neither the Author nor Cause of.

S. S. God's Election is unchangeable; he will certainly bring in, never finally reject that Soul he had taken Liking to — Nothing [sect 7] can fall out, not Sin it self, causing God to alter his Purpose; he fore∣saw all, &c. p. 113.

Answ. His Election and Purpose thereof, where made sure and confirmed by his Spirit in his Sanctified ones (who are established in his Grace) is unalterable: But 1st, There are Degrees and Growths in a State of Election before Esta∣blishment; as those to whom Peter wrote his first Epistle, were called Elect, according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience, &c. 1 Pet. 1. 2.

These though Elected (so far as they were chosen out of the World, through Sanctification and Belief of the Truth) yet he both wrote unto them, to stir up their pure Minds, 2 Pet. 3. 1. and exhorted them, to give Diligence to make their Calling and Election sure, that they might never fall, 2 Pet. 1. 10. But what need of this, if they were personally elect∣ed (from an absolute Purpose of God) from Eternity? Needed, or could they make that more sure, which God had made so absolute? If so, then the Exhortation had more properly run thus, viz. Brethren, believe that God hath made your personal Election sure from Eternity; and then what need∣ed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them, who had for∣saken the right Way, or of such, who after they had esca∣ped the Pollutions of the World, through the Knowledge of our Lord and Saviour Jesus Christ (which sure was sa∣ving Grace) yet were again entangled therein, that their latter End was worse with them then the Beginning, 2 Pet. 2. Did not then their Sin, their falling from Grace, and so their Disobedience hinder their Establishment and Security in a State of Election, or keep from that Diligence (in the Spi∣rit) whereby they should have made their Calling and Ele∣ction sure.

2dly, His saying, That Sin it self cannot cause God to alter his Purpose, is not only a gross Mistake (as in this Case) but also gives a great Liberty to Hypocrites (who believe they are eternally elect Persons) to continue in Sin and Presumption: But in Reproof to such, and Confutation of the Mistake, see what the Prophet Jeremiah saith in the 18th Chapter, where having first declared the Power God had over them, by the Instance of the Potter, ver. 3, 4, 5, 6. He fur∣ther shews his Purpose and the Manifestation of his Power, both in Judgment and Mercy, and the Condition on which his declar'd Thought or Intention may be alter'd, as where he saith, v. 7. at what Instant I shall speak concerning a Nation & concerning a Kingdom, to pluck up and to pull down and destroy it, v. 8. If that Nation against whom I have pronoun∣ced, turn from their Evil, I will repent of the Evil I thought to do unto them, v. 9. And at what Instant I shall speak con∣cerning a Nation, and concerning a Kingdom, to build and to plant it, v. 10. If it do Evil in my Sight, that it obey not my Voice, then will I repent of the Good, wherewith I said I would benefit them: See also ver. 11, 12. to the 18th.

Object. If any should thus object, That these conditional Al∣terations of God's Purposes did but concern their temporal Conditi∣ons, not their eternal, &c.

Answ. It may be answered, That it is a Mistake; they concerned both; except Men repent they shall perish eter∣nally: Their persisting in Evil-doing and Disobedience to the Voice of God, i•…•…currs eternal Condemnation, as well as temporal Punishments; so contrary wise, through true Re∣pentance, &c. both have been escaped by many, and Godli∣ness is great Gain, which hath the Promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8. & 6. 6.

Again, my unanswered Objection was and still is,

Were it not impertinent and vain, to warn Men of Destruction, [sect 8] eternal Death, or Perishing, if from Eternity they were se∣cured from any such Danger? Or on the other Hand, in time to set before them Life and Death, that they might chuse Life, & refuse Death, &c. as Deut. 30. 15, 16, 17, 18, 19, 20. If God had particularly designed them for Death and Destruction, how should they then chuse Life? Were not this to mock them with a dissembling Proffer of Life, if the contrary be so unalterably designed for them?

S. S. (After his fashion) answers, God that decrees their Sal∣vation, decrees by such Warnings to work in them his Fear and an holy Caution, to keep them in his Wayes, that they may be saved, p. 114.

Rep. What Fear? A Fear of that which there is no Dan∣ger of, or that from a Fear of Destruction they may fear him, when they are from Et•…•…rnity unalterably secured from De∣struction, or of Salvation (as is supposed) What Non-sense and impertinent Preaching and Warning is this, to dissemble People into a Fear and Cautiousness of that which they are out of all Danger of incurring, especially, if God's Purpose in the Case be so unchangeable (as to particular Persons) that Sin it self cannot alter it? Is this Way of Presbyterians war∣ning Men of Destruction (being compared with their parti∣al Opinion) any better then frighting Children with fond Conceits and Fancies of things that are not? But we are sure that the Warnings that both Moses, the Prophets and Apostles gave, were real and serious, both as to their Ten∣dence and Consequence, and not with such partial and con∣tradictory Reserves and Opinions, as this of the Presbyterians eternal Election and Reprobation of particular Persons.

Object. Whom he will he hardeneth, Rom. 9. Peter deser∣ved [sect 9] hardening as well as Judas; That God hardeneth Judas, not Peter, proceeds from the meer Pleasure of his Will, p. 114.

Rep. The Man most egregiously mistakes in this his pla∣cing such a severe Act of God's Will (as hardening any that are rebellious) upon meer Will and Pleasure (in our Op∣poser's Sense) as the Cause of such a Judgment, whereas it cannot be the meer Will and Pleasure of God to use such Seve∣rity, as to harden and destroy his Creatures; for he delight∣eth in Mercy, Micah 7. 18. and hath no •…•…leasure in the Death of him that dyeth; and he willeth not the Death of a Sin∣ner, but rather his Return, Ezek. 18. 23. & 33. 11. So that when he will harden, or give Persons up to the Hardeness of their Hearts, Justice (as being provoked) is of Necessi∣ty the Reason of his so acting, and not meer Will and Plea∣sure; neither doth he harden Men from Eternity, but in Time, because of their Rebellion, resisting and gain-saying him in the Time of his long Suffering and Warnings to them, which doubtless he fore-saw in Pharaoh, who was in himself a proud, imperious, cruel Rebel against God, and Tyrant over his People, which appeared when he was warned in his say∣ing, Who is the Lord that I should obey his Voice, to let Isra•…•…l go? I know not the Lord; neither will I let Israel go * Exod. 5. 2. As also Pharaoh's Rebellion appear'd when he hardened his own Heart, when he saw there was Respite, Exod. 8. 15. So God's giving him up to Hardeness of Heart, was not upon meer Will and Pleasure; for that is all the Reason that the severe Actions of such Tyrants as Pharaoh, yields, as namely, Will and Pleasure: their Will is their Law; they will be cruel and oppress, because they will do so: But all the Judgments of the Lord are just and righte∣ous, respecting the Merit of the Fact or Cause more then meer Will and Pleasure; therefore it was his Will to give Pha•…•…aoh, Judas, and many others, up to Hardeness, because it was Just so to do, for that their Rebellion and Provocati∣on was exceeding great and high against him; when as rigo∣rous and cruel Tyrants use their Power in their Cruelties and Oppressions (and seek to temporize and draw out their Sub∣jects into Irreligiousness and Debaucheries) only upon Will and Pleasure (which to affix upon God, as the Reason of hardening any, is no small Degree of Blasphemy, as is this Man's accusing God with the meer Pleasure of his Will, as the

Cause or Reason of hardening Judas, not Peter; & his accusing Peter with deserving hardening as well as Judas, is his manifest Error, making no Difference between Judas his Offence and Peter's, nor between their States and Conditions; As the State of Peter, who through Weakness and Fear denyed Christ, which he presently repented of; and that of Judas, who wilfully betrayed Christ, and delivered him into the Hands of Murtherers: Was not here a vast Difference be∣tween Peter and Judas? (what say you Professors to it?) and a great Reason for the Judgment of God upon that Tray∣tor Judas more then meer Will and Pleasure.

S. S. Arg. As there are particular Angels, whom God suffered [sect 10] to fall (though he could as easily have preserved them as he did the rest) so there are particular Men and Women (whom God endures with much long Suffering to fit themselves for Destruction; there∣fore from all Eternity did God decree thus to do concerning them in particular; for known to the Lord are all his Works from the Foun∣dation of the World, p. 114

Answ. God's suffering Men and Angels to fall, or to fit themselves for Destruction, doth much differ from eternally de∣creeing them particularly for Destruction; for if he had so de∣creed concerning them (meerly as particular Persons) what needed he endure t•…•…em with much long Suffering? that be∣ing both a Testimony of his Grace or Favour towards them, and of his Unwillingness to destroy them; for his long Suf∣fering and Goodness leadeth some to Repentance, and his Judgment is according to Truth upon them that despise the Riches of his Goodness and Forbearance, Rom. 2. And con∣cerning the Fall of those Angels that fell, 1st, God did neither particularly design it; nor was he the Author of it, no more then of Men's Transgressions in general; he hath ordained the Punishment of the Ungodly, not their Ungodli∣ness; for in Jude 6. it is said, The Angels which kept not their first Estate (or Principality) but left their own Habita∣tion, he hath reserved in everlasting Chains under Darkness, &c. To that Saying, God could have preserved them, I answer, They provoked him, which was their great Sin and Loss to themselves; Therefore he saw it not meet to continue his Love and Favour to them which they had so abused: Nei∣ther is it his Will or Way to detain or restrain any forceably in his Way, whether they will or not; nor to preserve any without their Diligence in attending upon him, and keeping

their Habitations. 2dly, So likewise concerning those that were ordained of old to this Condemnation, Jude 4. (or as it may be read) who were of old prescribed to this Judgment of the Ungodly) however they as Ungodly Men, were so or∣dained for Condemnation; not meerly as particular Persons, but as such, who were so far fallen from the Grace of God, as to transfer his Favours unto Luxury, denying the only Lord God; They were also Trees whose Fruit wither d, twice dead, &c. Jude 12. Surely they could not be twice Dead, if they had ne∣ver been Quickned; but their Ingratitude and Abuse of the Grace of God that had quickned them, caused their Conde∣mnation; as, God spared not the Angels that sinned, but cast them down to Hell, they having left their own Habita∣tion; and spared not the old World, nor the Cities of So∣dom and Gomorrah, whom he condemned with an Overthrow, making them an Ensample unto those that after should live Ungodly, 2 Pet. 2. This sufficiently declares the Reason & Cause of Condemnation, both to Angels and Men to be their Sin, in forsaking the Lord, and living Ungodly.

But whereas S. S. renders God's fore-knowledge of all his Works, as the Reason or Proof, That he from eternity decreed particular Angels and Men for Destruction (which appears Contradictory to his Masters of the Assemblies confessing, viz. That God hath not decreed any thing because he foresaw it as future, Confess. Chap. 3) This Proof is as impertinent as the rest of his shallow Arguments; for his fore-Knowledge being infinite, it is no Proof that he hath absolutely decreed or ordained all things that come to pass, because he foresaw all; for he hath not ordained that Men should live in Sin, though he hath designed their Punishment who do so live; yet known unto the Lord are all his Work's, both those of his Creation which he wrought according to his absolute Pleasure, both in Heaven, and in Earth, and in the Sea, &c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him; he was as the Clay in his Hand; as also, the Lord foreknew his work of Sanctification and saving of man from Sin and Death; but this is not effected without a Subjection to his Will, and a Compliance with his Spirit, and Power in his Work within: They are not Partakers of Salvation from Sin, who wilfully gain-say the Truth, resist the holy Ghost, and act Despite against the Spirit of Grace.

But further, I find S. S. so uncertain in the Manage∣ment of his partial Proposition for a personal Election and

Reprobation, that he is made sometimes to grant and con∣fess to Truth to his own absolute Confutation, and the Break neck of his graceless Cause; As by his Confessing,

That God hath no Pleasure in the Death of him that dieth; con∣sidered barely as his Creature; for he is willing to receive to Mercy every returning Sinner, yet if a Person perseveres in Wickedness, as such God will laugh at his Calamity, &c.

Thus far S. S. From whence it follows, 1st, That God did not from Eternity decree the Damnation of particular Persons, con∣trary to his declared Pleasure. 2dly, That persevering in Wickedness is the Cause of Men's Calamity, 3dly, A•…•…d their Perversness and Obstinacy in rejecting Wisdom's Re∣proof and Counsel, the Cause that God will laugh at their Calamity, and mock when their Fear cometh.

Now the Doctrine of Election and Reprobation, as uni∣versally [sect 11] and equally laid down in the Scriptures of Truth, and as accordingly by us asserted (for that there can be no Repugnancy either in God's Actions, or in his Will, whether secret or revealed, as some vainly imagin) cannot be incon∣sistent with God's Prohibitions, Eat not of the Tree of Know∣ledge. His conditional Promises, If thou dost well, shalt thou not be accepted? If you Seek the Lord, he will be found of you. Whosoever believeth shall not perish; shall not abide in Dark∣ness. His conditional Threats, If thy Heart turn away thou shalt Perish: If ye for sake him he will for sake you. His sending his Son into the World, not to Condemn the World. He should have added [Christ's Dying for all Men, tasting death for every Man] his giving his Spirit to instruct them; His Setting Life and Death before them, in the Promises and in the Threats, or giv∣ing Men up to their Lusts for Sin, This cannot be inconsistent with God's Election or Choice of true Believers and Obedient, nor with his rejecting the Rebellious unto Reprobation, for they evince the Truth thereof; But the Presbyters partial Doctrine of Election and Reprobation of particular Persons, and certain definite number of Men and Angels, and their most grosly Asserting, that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass, This is both in∣consistent with those and such his Prohibitions, conditional Promises and Threats; His sending his Son not to condemn the World, but that the World through him might be sa∣ved; his dying for all Men; his giving his good Spirit to the Disobedient to instruct them; his setting Life and

Death before them, to chuse Life, or perish, Deut. 30. 15. to the end; but Alas! if from Eternity God had reprobated them, or absolutely ordained and designed their Damnation and Curse, how should they Chuse Life or Blessing? Or, if particularly & unchangeably ordained to Life and Salvation from all Eternity, Could there be any such Danger of their perishing, or that they should thus need to be threatned with Cursing and Perishing, if their Heart turned away from the Lord? For had they been unchangeably designed of God for the one End (whether Life or Death) were it not very inconsistent to propose both conditionally to them? as namely, to exhort them to chuse Life; or if they refused, to threaten them with perishing &c. do not you partial-min∣ded Presbyters and Calvinists by such kind of Preaching, and Propositions so contrary to your partial Principle, most grosly dissemble with People, and mock them contrary to your own Belief? whenas Moses, the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak; they believed and therefore spoak from the Spirit of God, which cannot lie nor dissemble. If you say, God hath decreed particular Persons Salvation by such Warnings, you thereby tell us that he hath decreed it by Threatning them with Damnation, and thereby you affix your non-sense & incongruous Doctrine upon God, rather then you will con∣fess your own nonsensical Contradiction therein, which runs thus, That God hath from all Eternity unchangeably designed some Persons eternal Salvation, and yet that he warns and threatens the same Per∣sons with eternal Damnation or Perdition, if they refuse Life, or to •…•…earken to him and obey him, or if their Hearts turn away from him: pray, mark, how inconsistent and contradictory this is; like as to say, It is unchangeably designed of God that you must live for ever; yet take heed you do not dye eternally.

And to S. S. his adding, All these are subservient to the So∣veraign Design of God's Decrees: The Magnifying his Mercy and Grace in the Salvation of all the Elect; his Justice or Wrath in the Reprobates, &c. pag. 115.

Ans. If by the Words [All these] as we may take him) he intends, according to the Assembly's Confession, That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass; then it may be understood, that all these things, those Conditions or States, both Good and Bad, which he mentions before, are subservient to the sove∣raign Design of God's Decrees (as he words it) But if by

[all these] he intends all these conditional Promises and Threats, are so subservient (as I think he doth) then God's Decrees of Men Salvation or Damnation, are also conditi∣onal accordingly: as first, If you seek the Lord he will be found of you (and then as all are called to seek the Lord, he hath also given Liberty and a Capacity to all to seek him that they may find him) this I grant to be according to his good Will, and subservient to his Decree, as his sen∣ding his Son into the World, not to condemn the World, but that the World through him be saved; for he verily was fore-ordained before the Foundation of the World, 1 Pet. 1. 20, 21. But then I deny, that God hath either decreed or ordained that men's Hearts should turn away from him, or that they shall forsake him; or love Darkness rather then the true Light (which is come into the World) whereby many cause their own Condemnation: How dare any say or think, that all these are subservient to the soveraign Design of Gods Decrees, as they must who say, that he has unchange∣ably decreed whatsoever comes to pass? which renders him to be the Author of those and such Sins and Abuses against him∣self and his Love, and that in order to serve his own De∣cree; which is very blasphemous against God, who hath testified otherwise, as namely, Thy Destruction is of thy self, but in me thine Help, saith the Lord, Hoseah, 13. 9. and why will ye die, O house of Israel? &c. God is not the Author of Sin, nor wil∣ling that any should perish therein; he doth actually damn none but the finally •…•…mpenitent (as is plainly confessed) So, thus his Decree Justly stands against the finally Impenitent; therefore do not continue in your Impenitency, that you may not incurr final Damnation.

God is neither Partial nor Cruel, in decreeing to deny saving Grace [sect 12] to some, whilst he decrees to give it to others, p. 115.

Answ. That God doth so decree is but Petitio Principii, and sufficiently confuted in the whole Tenor of this Discourse; and let the Ingenious Reader Judge, whether this doth not render him both Partial and Cruel, to conclude, he hath unalterably decreed to damn some, and to deny them sa∣ving Grace; but decreed to give it to others, who were by Nature Children of Wrath as well as the rest, and yet all God's Creatures and Workmanship, as Man and Woman, both the saved and the damned, are all inevitably brought into the World. This partial Doctrine of God's eternally

decreeing to save some and to damn the rest (who by Nature are rendered as all a like) is enough to make many despair, and curse God that ever they had a Being, and to destroy themselves, as many have donc upon this Principle, as by Satan's seconding it by perswading them, That God hath decre∣ed to deny them saving Grace, on purpose to damn them forever; which is •…•…o small Reflection upon God and the Glory of his Soveraignity and Grace, and tends more then a little to ecclipse the Glory of his divine Justice, to render it so vindictive and cruel, as not in the first place to regard his own Workmanship in general (to wit Mankind) but to decree eternal Vengeance for the greatest part thereof, with∣out affording them the least Degree of saving Grace, to help them out of the sallen Estate. Oh, What a cruel, dark Spi∣rit is that in Electioners, that thus reflects u•…•…on a most gra∣tious and Merciful God, who delighteth in Mercy and not in Destruction! Neither is his divine Justice so Inconsistent with himself and his gracious divine Nature, as not to respect poor lost Man and Woman in general, or as not to allow Grace and Light sufficient for the Help & Salvation of Man∣kind in general, seeing that his being a Savour is not incon∣sistent with his •…•…vine Justice; for he said, I am a Just God and a Saviour; there is none besides me, Isa. 45. 21, 22. Divine Justice cannot be so partially cruel to the Creature, as ei∣ther to make void divine Goodness, or withhold it from Mankind.

S. S. Who can prove that converting, confirming Grace, is a [sect 13] due Debt to every fallen Man and Woman, who hath first given to him, p. 115.

Answ. What an impertinent Question is this? Who of us ever asserted Grace to be a Debt to any Man? Grace be∣ing so contrary to Debt in the very Nature of it, Rom. 4. 4. & 11. 6. God loved us first; so that his Grace or Favour in the first Place is free to all Men, without Exception or re∣spect of Persons; and this condemns the Cruelty and Par∣tiality, which the particular Electioners (or Predestinarian) Opinion would lay upon God, to limit and tye up his Grace in such Narrowness as it doth. Why doth he yet find Fault? Rom. 9. may be justly objected against that erroneous Do∣ctrine, That God hath unchangeably ordained whatsoever comes to pass; for why should he find Fault, either with his own Works, or with the Effect of his own Design or Decree?

But he doth not find Fault, either with his own Works of Creation (as made by him) no•…•… yet with any Vessel, as made, renewed o•…•… clea•…•…sed by him, but as polluted or corrupted with Sin; and so with Man, not as his Maker is the Potter or Framer, but as the Devil is the Potter, having framed Men up in his own Nature and Image of Sin and Unrighteousness; and so, W•…•… unto him that striveth with his Maker, Isa. 45. 9. to which that of Rom. 9. 20. relates. And likewise, Who hath resisted his Will, or the Might of his Pow•…•…r? is a Question (of some) supposing that God absolutely Wills and Effects what∣ever comes to pass from an unchangeable Purpose or Design, both as to the particular States and Ends of Pe•…•…sons: but herein ma•…•…y partial Minds and narrow Spirits are greatly mistaken; for though the Will of God, and the Might of his Power, both in creating Man, and in many times convicting, judging and condemning the Wicked and Rebellious for Sin, be absolute and irresistable; yet his Will, as manifest in the Tenders o•…•… Good, in Counsel and Perswasion to Man, in the Strivings of his Spirit with the Wicked (All which have a tendence to draw Men out of Sin and Evil, and to induce them to Righteousness) His Will, as thus considered, many do resist, in rejecting his Counsel, rebelling against his Com∣mands, quenching his Spirit, resisting the holy Ghost, de∣spising his Law, casting it behind their Backs, striving agai•…•…st their Maker in the time of his Patience and long Suffering towards them, till for their Rebellion he bring his Severity and heavy Hand upon them; for if Men did not resist the ho∣ly Spirit, it should not need to strive with them; God wills not that any should perish, but that all Men should come to Repentance, 2 Pet. 3. 9. Who will have all Men to be sa∣ved, and •…•…o come unto the Knowledge of the Truth, 2 Tim. 2. 3, 4. And yet all are not saved; all do not know the Truth; and what hinders them? Not any Decree of God; but their resisting his Good Will, Counsel and Motions of his Spirit. O Man! thy Destruction is of thy self; but thy Help is of me, saith the Lord.

S. S. All fallen Men and Women are not reprobated; this is [sect 14] some Comfort, and it importunately urgeth all in Compassion to their own Souls, to turn from Sin to God in Christ, and to seek after good Scripture, Evidence of their Election, p. 116.

Answ. The Matter would have been more congruous thus, for that no fallen Men nor Women are reprobated for Ever∣lasting

lasting Destruction, until they have first slighted the Kind∣ness of God, abused his Grace, rebelled against his blessed Light, rejected his Knowledge, as not liking to retain him in their Knowledge; this importunately urgeth all in Com∣passion to their own Souls, to turn from Sin to God in Christ, while his Grace and Good Will extends to them, and a time of Love is afforded them; while he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust, Mat. 5. 45. Now this is Matter of Comfort, that God doth shew Love and Kindness towards all; and that he universally extends Light and offereth Salvation by his Son (who indeed is his shining Sun) to the Ends of the Earth; and that he willeth not (or desireth not) the Death of any in their Sins; but rather their Return and Repentance, that they may live.

But alas! What a mani•…•…est Contradiction is it for the Man, one while to conclude, that God hath from all Eternity reprobated the greatest Part or Number of •…•…allen Men and Women, or unchangeably designed their Eternal Damnation (poor Encouragement) another while, to tell of importunate∣ly urging all in Compassion to their own immortal Souls, to turn from Sin to God in Christ? How should they have Compassion to their immortal Souls, if God hath no Compassion nor Love towards them? Or how should Reprobates turn from Sin, if eternally reprobated? This were but putting them upon an Impossibility, and so a flattering and mocking them with a pretended Kindness, never intended for them.

As the Opinion (which I oppose) vainly supposeth, by such specious Pretences Presbyterian Priests, &c. have flatte∣red many out of their Money, which is like as if a Priest in his preaching to a People, should bid them all have Compassion upon their Immortal Souls, and turn from Sin; and then tell them it is impossible they should ever turn from Sin, or be saved, God having unalterably designed the Destructi∣on and Damnation of the greatest Part of them; what Comfort would this Contradiction and cruel Partiality ad∣minister to them, I pray you? It would be but cold Comfort to tell a great Congregation, That God had fore-design•…•…d them all, except two or three of them, to be damned eternally. This is not the Word of Faith, nor any preaching in the Faith; this is not Yea & Amen, but a saying and unsaying; a preten∣ding to comfort and encourage them all, and to discourage and lead m•…•…ny into Despair: And how then should they seek

Evidence in Scripture for their Election or Salvation? The Scriptures of themselves do not evidence to particular Per∣so•…•…s their Election from Eternity; the Seriptures do not tell S. Scandr•…•…t & Nat. Barnard, &c. that they are Elect Persons; B•…•…t to them that believe in Christ, and in him have obtained Power over their Corruptions, and whose Hearts are truly and spiritually tender towards God, his Spirit beareth Wit∣ne•…•…s w•…•…th their Spirits, and evidenceth to them (according to Scripture) that they are the Sons of God, chosen in Christ Jesus, through Sanctification of the Spi it and Belief of the Truth; and so are adopted through the Spirit of Adoption, to be the Children of God, and Coheirs with Christ of Eter∣nal Life and Peace.

S. S. Is the Judge cruel that hangs up a Murtherer? [sect 15]

Answ. No; but neither the Judge, nor yet the Law doth ordain or prescribe, that this or that Person shall be a Mur∣therer; for the Fact is forbidden, and the Punishment is pre∣scribed, as is the judgment and Punishment of ungodly Men in general.

S. S. God doth actually damn none but the finally Impenitent.

Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion, not of God's Decree; and this sufficiently con•…•…utes their accusing God with fore-de∣signing or ordaining the Sin or wicked Actions of Men, or particular Persons, •…•…or such and such Wayes and Ends, Act. 2. 23. Christ, being delivered by the determinate C•…•…unsel and fore-Knowledge of God, after you had taken with wicked Hands, you hav•…•… crucified and slain, p. 116. There was a Ne∣cessity of his being delivered to suffer, as God fore-knew, because of the Sins of the World: Christ was given up in the Counsel of God on his Part to suffer; but their wicked Hands, that God permitted to take and murther him, were against God and Christ, not subject to his Counsel of Love and Mercy; but to the Devil and their own wicked Hearts, malicious & murtherous Spirits; and therefore they were by God's Counfel call'd to repent, to be converted, to turn from their Iniquities, Acts 3. 14, 15, 19, 26. But surely God did not call them to re•…•…ent of obeying his holy and just Counsel, but of their Iniquities, having murthered the Just one.

Acts 4. 27, 28. Against thy •…•…oly Child Jesus, Herod & Pon∣tius Pilate with the Gentiles and the People of Israel, gathered themselves together, to do whatsoever thine Hand and thy

Counsel had determin'd before to be done. But see ver. 25, 26. concerning the Gentil•…•…s Rage, and the Kings of the Earth, and the Rulers standing up, and gathering together against the Lord and against his Christ; the Rage and wicked Con∣sultations of whom God was not the Author of; for when God by the Mouth of his Servant David asked, Why did the Heathen rage? ver. 25. Would it have been a good An∣swer for any to have said, Lord, why dost thou ask? Hast not thou •…•…ore- ordained them to rage & imagine vain things? Surely no; sor th•…•…n he would not ask, why? but when there∣by they had provoked him, having rejected his Counsel and Good Will, they were given up to work Wickedness and Injustice, and so their own Ruin, like those who brought Wo upon their Souls; for they had rewarded Evil to them∣selves. As God's Counsel fore-saw and perceived, as the Jews or People of Israel rejected Christ, and would not be gathered by him, he said, O Jerusalem, Jerusalem! how oft would I have gathered thy Children, even as the Hen gathereth her Chickens under her Wings, and you would not; he therefore said, Ye are the Children of them that murthered the Prophets; fill ye up the Measure of your Fa∣thers, &c. Serpents, &c. Mat. 23. 31. to the End: This was not from an Eternal Decree irrespectively against their Persons, but in Judgment and Wrath against them because of their Ungratefulness, Envy and Wickedness; and so likewise all who receive not the Love of the Truth, where∣by they might be saved, but have Pleasure in their Unrigh∣teousness, God gives them up both to strong Delusions and Hardness of Heart for their Iniquity, 2 Thes. 2. 10, 11.

S. S. Is Cod the Author of Sin in determining or fore-ordain∣ing the wicked Actions of these Men? It is one thing to decree the Permission of Sin, another to commit it; between God's fore-ordain∣ing the Sin, and the actual Commission of it, came in the Will and wicked Hands of Men: The Will and these wicked Hands were the Author and Cause of Sin, and not God's fore-Ordination.

Answ. How S. S. can clear himself from rendering God to be the Author of Sin, while he accuseth him of determi∣ning or fore-ordaining the wicked Actions of these Men, of fore- ordaining the Sin, let the unbyas'd Reader judge whe∣ther this be not an Unjust Charge against God: And I ask, Did God determine and fore-ordain the Wicked Actions of Men, and yet warn and counsel them to turn from Iniquity? What Inconsistency is this? How will these hold together?

Doth not God first counsel, and desire the 〈◊〉〈◊〉 before he lets them alone, and gives them up to their Lusts and Hard∣ness, to Work their own Ruin? How like the Ranters Prin∣ciple (that all Actions are of God and by his Power) is it to say (in these general Expressions) That God hath determi∣ned or fore-ordained the Actions of wicked Men? For then, how should they reform, as he counsels them by his Light in their Consciences? and what need of Reforming what God hath fore-ordained? But how contradictory to this Fore-ordination of wicked Actions (which the Man hath un∣justly accused God with) is his P•…•…rmission of Sin? although he doth not alwaies permit Sin to go unpunished, yet in this we agree, that the Will and wicked Hands of Men, as acted by the Divel, were the Author and Cause of Sin, and the Commission of it; and therefore not God, nor any Fore∣ordination of his; for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance, to offer Life and Sal∣vation to all, before he g•…•…ves up any to a reprobate Mind, or to work their own Ruin.

S. S. to those he counts Elect, saith; You are now afraid [sect 16] you have lost all; for you have greatly fallen as did David * your Faith is even giving up the Ghost, yet are you not fallen from Grace; God hath not forsaken you, Psal. 89. 30.

Answ. Although I confess that in the Lord is plentious Redemption, and Forgiveness to all that unfeignedly repent, and turn from Iniquity; yet as this Man placeth all upon a personal Election (even David's Forgiveness and Redem∣ption) not so much taking notice of his Repentance, Judg∣ment and Terror that he under went, under which David of∣ten asked God Forgiveness for his Transgression: This pre∣tended personal Election, and telling Men, they are not fallen from Grace, when guil•…•…y of horrible Wickedness, gives them a large Scope and gross Liberty to Sin and Wickedness, if they can but in the first place conceit they are elect Persons; and be but such Hypocrites as out-face their own Consciences, and murder the Just Witness, and evade the Conviction and Reproofs of Truth therein; and be so self-confident as to perswade themselves they are not fallen from Grace, when they have committed Adultery or Murther, and acted as badly as Reprobates can do, and then flatter themselves with that Imagination, That Christ hath payed all their Debt, and satisfied the Justice of his Father (which they call vin∣dictive)

for all their Sins past, present and to come. This is an easy way to make Hypocrites, for them to continue in the Sin of Whoredom and other Abominations.

But this is too broad a Way ever to lead them to Heaven; and the Wicked had not need thus to have their Hands strengthened in Sin, nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace, seeing there is a just Man that perisheth in his Righ∣teousness, and then where shall the Wicked and Ungodly appear? and what manner of Persons ought we to be in all holy Conversation and Godliness, 2 Pet. 3. Will it avail Persons any thing before the Just God, for a Company of daubing Hypocritical Priests to tell a few conceited Electi∣oners, Though you have fallen very foully, as did David, or into Adultery or Murther; yet have a good Heart on it, believe still you are elect Persons, chosen and designed of God for Salvation from all Eternity; you are not fallen from Grace, when you are guilty of Whoredom and the like; as if Grace had such a great Affinity with them in this their Wickedness. A pleasant Doctrine for the Devil and his Children to feed upon, as Hypocrites, Whoremongers, and abominable Workers; who, though as bad and filthy as those they count Reprobates, yet do ima∣gine that God respects their vile Persons, Eternally to mak•…•… Choice of them only more then others, who it may be, ar•…•… not so bad as they (as if they were such choice Jewels in their Filthiness) which is no small Blasphemy, and Re∣flection upon God, thus to render him partially-indulgent to the Wicked, and unequal in his Way towards Mankind, as eternally to design such great Favour and Indulgence to a small part thereof (which is as bad as the rest) and inevi∣table Cruelty (as eternal Wrathin Hell) to the greater part thereof; whereas all Mankind in general is God's Work∣manship by Creation, all made of one Earth, one Blood, &c. surely he is no such Respecter of Persons.

As concerning God's Covenant with David and his Seed, [sect 17] Psa. 89. It is said, His Seed also will I make to endure for ever, and his Throne as the Dayes of Heaven: If his Children for sake my Law, if they break my Statutes, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my Loving Kindness will I not utterly take from him: I ask, From Whom? Was it not David that is beloved, who as he entered into Covenant and Agreement with God, he was his Servant

anointed with the holy Oyl? There remained a true and tender Seed in him which the Name Beloved most properly related to; though the Man passed through great Judgment and Tribulation, he obtained Forgiveness, and God had such regard to him for his own Name and Seed sake, and the Sincerity that had a Root in him, that his Children fair'd the better in some respects for his sake, 1 Kings, 11, 12. howbeit, this proves not that all the Seed of David after the Flesh, kept their Covenant with God, or stood in his Grace, so as not at all: to fall from it; for, however God for a time retains Favour, Kindness and Patience to Revolters, who have tasted of his Grace and Power, as very unwilling they should be utterly lost, yet in departing from the Lord into Iniquity, they do in themselves turn from and abuse his Grace, not being stedfast therein with the Lord: So that the Instance proves not, that his loving Kindness did always continue unto such as run into Adultery, Idolatry and Abo∣minations, and continuing in Rebellion, after their many gentle Chastisements, though the Lord is long suffering, and keepeth Covenant and Mercy with them that fear him; his Faithfulness fails not; he is ready to fulfil the terms of his Covenant and Promise on his part.

I Would ask our Opposer (who reckons it not a falling from Grace, for those he counts Elect Persons, as David and his Children, with others of his own Opinion now, to sall into the Guilt of Adultery and Murther, &c.) whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women, so as they turned away his Heart aster other God's? 1 Kings 11. Did he stand in the Cove∣nant of Grace, or in God's Favour all this time? Was not the Lord angrv with him? See ver. 10, 11, 12. And surther that of Psal. 89. Concerning David, his Seed and Throne, it extends further then meerly a literal Relation of him and his Seed, according to the Flesh; for David is beloved: I have sound David my Servant; with my holy Oyl have I anointed him, ver. 20. his Seed also will I make to endure for ever, and his Throne as the dayes of Heaven, ver. 29. his Seed shall endure forever, and his Throne as the Sun before me, ver. 36. Herein David was truly a Type of Christ, the Anointed of God, to whom these Promises relate, which were typified in David; as also that saying, I will make him my First-b•…•…rn, higher t•…•…en the Kings of the Earth, ver. 27. This is a Mystery beyond a meer Literal Acceptation; and I may

say in this, as the Apostle said in his Instance of Abraham and his Seed, That, as they that were of Faith, were of Abraham and his Children; so they that are spiritually anointed of God, and his Beloved Children and Faithful Servants, are of David's Seed, even such who incline their Ear to God, and obey his Voyce; for it is written, Hearken diligently unto me, and eat ye that which is Good; and let your Soul delight it self in Fatness: Incline your Ear and come unto me; hear, and your Soul shall live; and I will make an Everlasting Covenant with you, even the sure Mercies of David, Isa. 55. 2, 3.

Notes

• Presbyter: Opinion.
• [What soe∣ver] makes no Excepti∣on of either good or bad Actions of men; and this is high Ranterism.
• Note, They place it up∣on particular Persons, ren∣dering God a Respecter of Persons.
• Whereas he dyed for all men, and is a Propitiation for the Sins of the whole World.
• These were of cur Opposers.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Or∣der, or Rank, 1 Cor. 15. 23.
• Edom relates to the Earth∣ly Birth.
• Gen. 35. 10.
• Confession of Faith.
• The Hardness and Cruelty of Pharaoh, 〈◊〉〈◊〉 app•…•…a∣red against the Hebrews witness the Murtherous Intentio•…•… of that King, who gave Command to kill th•…•… Male∣children, Ex∣od. 1. 16. & their great Affliction & Bondage, v. 11, 14. un∣til the Lord heard their Cry, a•…•…ter much For∣bcarance.
• pag. 115.
• Which is our Sense of the Matter in both.
• Note the Consequences of the Predesti∣na•…•…ian Opini∣on against uni∣versa•…•… Grace.
• Pag. 116.
• 1 Sam. 11. 5, 15. & 12. 9.
• Psal. 89