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 very dull and impertinent, not reaching the principle he intends to vindicate by it. For 1. It imports absolute promises of the first Saving grace to be but to particular persons. 2. That God had only a few particular persons in his eye, and those from eternity, in his promise of the first saving grace, contrary to plain scripture, which says: "The promise is to you and your children, and to all them that are alar 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 which it brings forth where it is received and obeyed; viz. making men clean, producing a new heart, &c. Ezek. xxxvi. 35, and chap. xi. 19, which are effects of the grace. These he puts for the first saving grace and promise of it. As also his blind argument supposes these effects to be unavoidably or forcibly brought forth in some particular persons, supposed to be designed for that end, without respect to their accepting of, and concurrence with the offers and appearance of saving grace, which in the light of Christ is given them, whereas it hath appeared unto all men. Tit. ii. 11. And although the promise of the everlasting covenant is freely and absolutely tendered to all; yet it is only made with particular persons and confirmed to them, as they are serious and penitent, returning and obeying, and hearkening to the voice of God, abiding in his love and grace, &c. upon which he enters into covenant with them and they with him. "Hearken unto me, and I will make with you an everlasting covenant, even the sure mercies of David." Isa. lv. 2. 3. "The willing and obedient shall eat the good of the land," chap. i. 19, not the unwilling and disobedient; and, "I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God, (mark the reaSon,) for they shall return unto me with their whole heart." Jer. xxiv. 7. This was foretold or prophesied according to the foresight that God had of the willingness and compliance of his people with his grace and spirit, after it was proffered and given to them, to invite, persuade, and draw them, as many other prophecies are, which relate to his everlasting covenant, for its establishment with the creature, on these and the like conditions ; which is not forcing men to conversion, to have new hearts, to be clean, &c. For grace from God is given, and love shown men, to persuade and induce them to love and good-will towards God. He loves them first, that they may love him. He opens to them a fountain, and pours clean water upon them, that they may wash therein. 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. ii. 12, 13. He puts his laws in their inward parts, that they may read and meditate in them day and night. He teacheth 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 persons 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. v. 9,) not to them that presumptuously hazard their salvation upon an expectation of being driven by some irresistible impulse or force, beyond what they are capable of.

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Argu. 3. "Persons by name, are particular persons. But God hath chosen persons by name. Rev. xiii. 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.'" Sect. 3.

Answer. What ignorance and darkness this man shows in this argument, both of the book of life," and of those "names" that are written in it! which belong to men in the new-born state, as related to the seed of election, to every one that hath a new name given him, having overcome sin; and are not the traditional names given to persons by natural parents. But this argument makes no difference between the old birth and the new, nor between the old name and the new; nor between the old nature with its name, and the new nature and 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, Nathaniel Barnard, Henry Coleman, with the rest of the Presbyterians, are chosen persons from all eternity;" and that these names," S. Scandret and Nathaniel Barnard,” &c. are written in the Lamb's book of life, but " George Whitehead. Robert Ludgater, George Witherly, with the rest of the Quakers, are reprobated by name from all eternity." But what then does he imagine this "Lamb's book of life" is, and what is it made up of? May the Lord free poor souls from such ignorance, and deliver them from such blind guides as this man ; against whose dark argument and partial opinion, let them read Jer. xvii, 13: "O Lord, the hope of Israel, all that forsake 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 a possibility of falling being here signified; and as many do forsake and depart from the Lord, and because thereof are written in the earth; 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 evinces that

they are not by name, as particular persons, either absolutely elected to salvation, nor reprobated to damnation, but on condition of abiding with, or forsaking the Lord.

Argu. 4. "All that are chosen do infallibly believe in time, and partake of Christ's righteousness. Acts xiii. 48, As many as were ordained to eternal life believed.' Rom. xi. 7, 6 The elect have obtained it.' Therefore some particular persons were elected; for if all were elected, all would infallibly believe," &c.

Answer. This is also a very frivolous, dull, and impertinent argument, and wholly misses the state of his proposition and the controversy 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 salvation, &c. Whereas the question is not, whether those that are chosen, through sanctification, do infallibly believe? nor, whether election, which is in the seed, doth not in due time extend to particular persons? For those, who are true believers, are come into the elect seed, being ingrafted into the true root, and 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 received, so on the same conditions life is freely tendered in the Son of God to all mankind, 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 life; for God sent not his Son into the world to condemn the world, but that the world through him might be saved." John iii. 16, 17. This plainly cuts off that opinion of a secret decree and absolute design from eternity to destroy the greater part of mankind. For it cannot be consistent with him to have so decreed damnation from all eternity for those he proffereth in time to save by his Son, upon believing and obeying. And therefore, as to that of Acts xiii. 48, some have it thus: "And they believed, even as many as were ordained (or fitted) for eternal life," which may not oppose Christ's testimony before that, "whosoever believeth on the Son, shall have eternal life;" which is promised, not merely as respecting particular persons, but that condition on which it is universally tendered, namely, to be accepted in a living faith and sincere obedience.

τεταγμεναι,

But some more ingenuous, and as learned as this man, affirm, that the word TETOYμeva, which is translated ordained;" Acts xiii. 48, signifies, well appointed, set in good order, prepared or disposed. So those whose hearts were prepared or well disposed, (viz. in a willingness of mind and right order of spirit,

*rάyμa is order or rank, 1 Cor. xv. 23,

having true desires for eternal life,) believed, as the good seed took root in the good ground, or honest heart that received it. When Lydia heard the apostles, God opened her heart, "that she attended unto the things which were spoken of Paul." Acts xvi. 14. And Barnabas exhorted the people, that with purpose of heart they would cleave unto the Lord." Acts xi. 23. Here was a true preparation in them, both for believing and eternal life. And further, from Acts xiii. 46, it is evident, that both the word of the Lord was preached, and life eternal tendered to those Jews who rejected it, or "put the word of God from them," and "judged themselves unworthy of everlasting life." Wherefore, surely God did not from all eternity 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, tendering it to them by his spirit in his messengers, which had been a contradiction to himself, if he had from eternity absolutely decreed the contrary. But the envious Jews opposing and rejecting the Word of God, judged themselves unworthy of everlasting life, wherein they rejected their hope which was of the Lord, and therefore their destruction was of themselves. Whereupon Paul and Barnabas said, "Lo, we turn to the Gentiles; 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. verse 47. So that here was universal 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 hindered from life and salvation, but those who exclude themselves, being such as judged themselves unworthy of everlasting life.

Argu. 5. "Jacob was a particular person, and was loved before he had done any good, according to God's purpose of election." Sect. 4.

Answer. He hath herein wrested the scripture; for it doth not say that Jacob was 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 not. What was said before they were born, or had done good or evil, was by way of prophecy, "the elder shall serve the younger;" but 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 Jacob and Esau? Doth it relate to them merely as particular persons, under such a limitation of election and reprobation from eternity? or rather to their poster

dy, as under such diferent qualifications of love and hatred? Coun. Gou absolutely determine to hate any particular persons, merely as persous, without respect to either their good or evil quardeations or works, or 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 and damn him to all eternity! whereas the mercies of God are over all his works, of which mankind is a great and principal part. And as for that which is written of his loving Jacob and hating Esau," it is in Malachi 1. Their posterities were called by their names, that people of the Edomites, who succeeded Esau, (who was called Edom,*) both in name and nature, (Gen. xxxvi. 19,) whom men should call "the border of wickedness," (Mal. i. 4,) which could not be until they were wicked, and had acted wickedly. These were they against whom, because of their wickedness, God had, and against such still hath, indignation forever; and thus his decree is absolute against the wicked, who are rebellious against him, and reject his grace by rebelling against his gracious light and spirit in them. And also it was said to Esau, (as including the wicked of his posterity, or the earthly Edomites, 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. viii. "That every one of the mount of Esau may be cut off." ver. 9. "For the violence against 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 shown why God hated Esau ?

Argu. 6. "God knows his elect from others, and this not only after, but before they are called. 2 Tim. ii. 19, The foundation of God standeth sure; the Lord knoweth who are his.' John xiii. 18, I know whom I have chosen.' John x. 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 they are particular persons; these, and not others, that the Lord hath chosen. John vi. 37, All that the Father giveth me shall come to me.'

Answer. This argument signifies nothing at all for his purpose, nor would it help him one whit if it were all granted; for who questions God's omnisciency. God knows all alike, considered merely as persons; but in a near and peculiar relation to himself, he knows his elect. He knows who are his.

*Edom relates to the earthly birth.