uncircumcised rejoice, lest the sons of unbelief triumph!'

*20. Sixthly. And as this doctrine manifestly and directly tends to overthrow the whole Christían revelation, so it does the same thing, by plain consequence, in making that revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of scripture.For instance; the assertors of this doctrine, interpret that text of scripture, Jacob have I loved, but Esau have I hated,' as implying that God in a literal sense hated Esau, and all the reprobated from eternity. Now what can possibly be a more flat contradiction than this, not only to the whole scope and tenor of scripture, but also to all those particular texts, which expressly declare, God is love?' Again, they infer from the text, I will have mercy on whom I will have mercy,' (Rom. ix. 15.) That God is love only to some men, viz. The elect, and that he hath mercy for those only flatly contrary to which is the whole tenor of scripture, as is that express declaration in particular, The Lord is loving unto every man, and his mercy is over all his works.' (Ps. cxlv. 9.) Again, they infer from that and the like texts, It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,' that he showeth mercy only to those to whom he had respect from all eternity. Nay, but who replieth against God now ?— You now contradict the whole oracles of God, which declares throughout, God is no respecter

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of persons.' (Acts x. 34.) There is no respect of persons with him.' (Rom. ii.11.) Again from that text, The children being not yet 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 her, (unto Rebecca) The elder shall serve the younger you infer, that our being predestinafed, or elected, no way depends on the fore-knowledge of God: flatly contrary to this are all the scriptures; and those in particular, elect, according to the fore-knowledge of God.' (1. Pet. i. 2.) Whom he did foreknow, he also did predestinate.' (Rom. viii. 29.)

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21. And, The same Lord over all is rich in mercy to all that call upon him, (Rom. x. 12.) But you say, No, he is such only to those for whom Christ died. And those are not all, but only a few, whom God hath chosen out of the world: for he died not for all, but only for those who were chosen in him before the foundation of the world.' (Eph. i. 2.) Flatly contrary to your interpretation of these scriptures also is the whole tenor of the New Testament; as are in particular those texts, Destroy not him with thy meat, for whom Christ died.' (Rom. xiv. 15. A clear proof that Christ died, not only for those that are saved, but also for them that perish. He is the Saviour of the world.' (John iv. 42.) He is the Lamb of God that taketh away the sins of the world.' (John i. 29.) He is the propitia tion, not for our sins only, but also for the sins of the world.' (1 John ii. 2.) He (the living God) is the Saviour of all men.' (1 Tim iv. 10.

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He gave himself a ransom for all.' (1 Tim. 2. 6.) 'He tasted death for every man.' (Heb. ii. 9.)

22. If you ask, “Why then are not all men saved?" The whole law and the testimony answer, first, not because of any decree of God, not because it is his pleasure they should die. For as I live, saith the Lord God, I have no pleasure in the death of him that dieth.' (Ezek. xviii. 32.) Whatever be the cause of their perishing, it cannot be his will, if the oracles of God are true; for they declare, He is not willing that any should perish, but that all should come to repentance.' (2 Pet. iii. 9.) He willeth that all men should be saved. And they, secondly, declare, What is the cause why all men are not saved; namely, that they will not be saved: so our Lord expressly saith, They will not come unto me, that they may have life.' (John v. 40.) "The power of the Lord is present to heal them," but they will not be healed. " They reject the counsel," the merciful counsel of God, against themselves, as did their stiff-necked forefathers. And therefore are they without excuse, because God would save them, but they will not be saved: this is the condemnation, How often would I have gathered you together, and ye would not,' (Matt. xxiii. 37.)

23. Thus manifestly does this doctrine tend to overthrow the whole Christian revelation, by making it contradict itself; by giving such an interpretation of some texts, as flatly contradicts all the other texts; and indeed the whole scope and tenor of scripture. And abundant proof that it is not of God: but neither is this all.

For, seventhly, It is a doctrine full of blasphemy; of such blasphemy as I should dread to mention, but that the honour of our gracious God, and the cause of his truth, will not suffer me to be silent. In the cause of God then, and from a sincere concern for the glory of his great name, I will mention a few of the horrible blasphemies contained in this horrible doctrine. But first, I must warn every one of you that hears, as ye will answer it at the great day, not to charge me (as some have done) with blaspheming, because I mention the blasphemy of others. And the more you are grieved with them that do thus blaspheme, see that ye confirm your love towards them the more, and that your heart's desire, and continual prayer to God be, Father, forgive them, for they know not what they do.'

* 24. This premised, let it be observed, that this doctrine represents our blessed Lord, Jesus Christ the righteous, the only begotten Son of the Father, full of grace and truth,as an hypocrite, a deceiver of the people, a man void of common sincerity. For it cannot be denied, that he every where speaks, as if he was willing that all men should be saved. Therefore to say, he was not willing that all men should be saved, is to represent him as a mere hypocrite and dissembler. It cannot be denied that the gracious words which came out of his mouth, are full of invitations to all sinners. To say then, he did not intend to save all sinners, is to represent him as a gross deceiver of the people. You can not deny that he says, 'Come unto me all ye that are weary and heavy laden,' If then you say he

calls those that cannot come, those whom he knows to be unable to come, those whom he can make able to come, but will not, how is it possible to describe greater insincerity? You represent him as mocking his helpless creatures, by offering what he never intends to give. You describe him as saying one thing, and meaning another as pretending the love which he had not. Him in whose mouth was no guile, you make full of deceit, void of common sincerity: then especially, when drawing nigh the city, 'He wept over it and said, O Jerusalem, Jerusalem, Thou that killest the prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together-and ye would not.' (inhoa x 'ndeλnoare) Now if you say, They would, but he would not, you represent him, (which who could hear ?) as weeping crocodile's tears, weeping over the prey which himself had doomed to destruction.

*25. Such blasphemy this, as one would think might make the ears of a Christian to tingle. But there is yet more behind; for just as it honours the Son, so doth this doctrine bonour the Father. It destroys all his attributes at once. It overturns both his justice, mercy, and truth. Yea, it represents the most holy God as worse than the devil, as both more false, more cruel, and more unjust. More false because the devil, liar as he is, hath never said, "He willeth all men to be saved. More unjust, because the devil cannot, if he would, be guilty of such injustice as you ascribe to God, when you say that God condemned millions of souls to everlasting