and mankind who sinned, to whom God giveth time and space for repentance, means of grace, offers of pardon, conditional promises of salvation, with a command to all men to accept it? What can manifest the blessed God to be upon terms of mercy with them, if this does not ?

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V. This seems to be a fair and easy way to answer those texts of scripture, which represent God as (1 Tim. iv. 10.) The Saviour of all men, especially of them that believe ;' and assert, That (Acts xvii. 30.) God calls and commands all men every where to repent:' That (Heb. iii. 9.) Christ tasted death for every man ;' That (1 Tim. ii. 6.) he gave himself a ransom for all men, to be testified in due time;' That (2 Cor. v. 14.) he died for all;' That (1 John ii. 2.) he gave himself to be the propitiation for the sins of the whole world;' That (Ch. iv. 14.) the Father sent the Son to be the Saviour of the world: That (John iii. 16.) God so loved the world, that he sent his Son, not to condemn the world, but that through him the world might be saved; and that whosoever believeth in him should not perish, but have everJasting life.'

*The doctrine of absolute reprobation stands in such a direct contradiction to all our notions of kindness, and love to others, in which the blessed God is set forth as our example, that we cannot tell how to receive it. Yet if it were ever so true and ever so plainly revealed in scripture, it would only be a doctrine which might require our silent submission to it, with awful reverence of the majesty of the great God.

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But it is by no means a doctrine in which we could or should rejoice and glory, or take pleasure in it, because it has so dreadful an aspect on far the greatest part of our fellow-creatures. Nor do I think the blessed God would require us, so far to divest ourselves of humanity, as to take a secret satisfaction, in the absolute and eternal appointment of such numbers of kindred flesh and blood, to everlasting perdition. Much less should we make this awful and terrible article a matter of our public boast and triumph, (even if we could prove it to be revealed) but rather mourn for it.

And since so many scriptures assert, that Christ lived and died as a common mediator of mankind, methinks this doctrine of the extensive goodness of God, is a much more desirable opinion, and should be more cheerfully received by us, as it is so agreeable to our charity to all men, and so necessary for vindicating the justice, goodness, and sincerity of the blessed God, in his transactions with mankind.

When therefore I hear men talk of the doctrine of Reprobation, with a special gust and relish, as a favourite doctrine, I cannot but suspect their good temper, and doubt whether they love their neighbour as themselves. The case is very different, when saints are said in scripture, to rejoice in the public judgments of God, upon the Antichristian state, or upon the wicked oppressors, and incorrigible sinners of the world. For that is the effect of God's equity and righteousness, as a wise and faithful governor. But this

would be an instance merely of his dreadful sovereignty, and hardly consistent with good

ness.

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I would ask leave also to inquire, What great advantages can be derived to religion, by endeavouring to limit the extent of the death of Christ, and consequently to take away all manner of hopes, and endeavours, and prayers, froin those who are supposed not to be elected? Does the goodness and special grace of God acquire any honour by this limitation? No certainly.. Divine grace is the same toward the elect, whether others are saved or lost. Are the elect any way discouraged by it? Not in the least. But by the contrary doctrine, many persons who are awakened to a sense of sin, and are seeking after Christ for salvation, may be terribly discouraged from receiving his offers of grace, when they are taught to doubt whether there be any grace provided for them, and whether Jesus be appointed to act as their Saviour. It may be a means to drive some poor souls to despair, when they hear that unless they are elected, they may seek after salvation by Christ in vain, for there is none purchased for them. And it may tempt them to begin at the wrong end, and seek to pry into the counsels of God, before they dare trust in his grace, or submit to the gospel of Christ.

Now, if many inconveniences may arise from thus limiting the virtue of the blood of Christ, and if no valuable end or advantage to religion can be obtained by this narrow opinion, what should make men so zealous to get the greatest

part of the world utterly excluded from all hopes and all salvation!

The great objection against what I have said, is this;

"If there be only an outward sufficiency of salvation provided for them who are not elected, or salvation on condition that they believe, but no inward sufficiency of grace to change their hearts, and enable them to believe, the event will be the same, as if no salvation were provided: Since they themselves cannot believe, being by nature dead in sin."

I answer, it is true, no sinner can believe, but by the almighty power of God. And therefore such are said to be dead in sin; and the necessity of a divine power, to raise them from this. spiritual death, is held forth in many places of scripture. Yet we must say still, that sinners are not under such an impossibility of believing, as if they were naturally dead. For if they were, there would be no manner of need or use of any moral means or motives, such as commands, promises, threatenings, exhortations: these would all be impertinent and absurd. For they could have no more influence on sinners, than if wecommanded or exhorted a dead body to rise or move ; which commands and exhortations would appear ridiculous and useless. Since therefore the blessed God in his word does use these moral means and motives, to call sinners to faith and repentance, it is certain, there is power sufficient given them, to hear and obey the call. And that they are not under any necessity of con tinuing in sin, and of being destroyed..

With regard to faith, or believing in Christ, in particular, our Saviour thus explains his own words. In one place he saith, 'No man can come unto me, except my Father draw him.' And in another place he charges the Jews with this as their fault, 'Ye will not come unto me, that ye may have life.'

Let this then be constantly maintained, that there is not only an outward sufficiency of salvation provided through the merits and death of Christ, for every one who repents and believes the gospel; but also that there is an inward sufficiency of power given by God to every one, to hearken to the calls of God's grace, and by faith to receive that salvation. And thus much is sufficient to maintain the sincerity of God, in his universal offers of salvation through Christ, and his many commands to all men every where, to repent and believe the gospel as well as to vindicate his equity at the great day, in condemning the impenitent and unbeliever. For since there was both an outward and inward sufficiency for their recovery, their death lies at their own door, being wholly owing to their wilful, obstinate rejection of God and Christ, and his salvation.

I have only this to add, If serious Christians are but desirous to come as near each other as they can, if they are but willing to be reconciled to one another, as far as the present darknesses and difficulties will allow; may they not heartily embrace one another, notwithstanding some difference in their sentiments? Surely, the desire to do this, will take away a thousand