the works of john gill vol2 SAMPLE
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Contents <strong>of</strong> <strong>the</strong> Works <strong>of</strong> John Gill<br />
Volume 1:<br />
The Cause <strong>of</strong> God and Truth, Parts 1 & 2<br />
Volume 2:<br />
The Cause <strong>of</strong> God and Truth, Parts 3 & 4<br />
Volume 3:<br />
An Exposition <strong>of</strong> <strong>the</strong> Book <strong>of</strong> Solomon’s Song<br />
Volume 4:<br />
A Complete Body <strong>of</strong> Doctrinal and Practical Divinity –<br />
Book 1: Of God – His Word Names, Nature, Perfections,<br />
and Persons<br />
Book 2: Of <strong>the</strong> Acts and Works <strong>of</strong> God<br />
Book 3: Of <strong>the</strong> External Works <strong>of</strong> God<br />
Book 4: Of <strong>the</strong> Acts <strong>of</strong> <strong>the</strong> Grace <strong>of</strong> God Towards and upon His Elect<br />
in Time<br />
Book 5: Of <strong>the</strong> Grace <strong>of</strong> Christ, as Expressed in His States <strong>of</strong><br />
Humiliation and Exaltation and <strong>the</strong> Offices Exercised by Him in<br />
Them<br />
Book 6: Of <strong>the</strong> Blessings <strong>of</strong> Grace<br />
Volume 5:<br />
A Complete Body <strong>of</strong> Doctrinal and Practical Divinity –<br />
Book 1: Of <strong>the</strong> Final State <strong>of</strong> Men<br />
Book 2: Of <strong>the</strong> Worship <strong>of</strong> God, or Practical Religion<br />
Book 3: Of External Worship, as Public<br />
Book 4: Of <strong>the</strong> Public Ordinances <strong>of</strong> Divine Worship<br />
Book 5: Of Private Worship, or <strong>of</strong> Various Duties, Personal, Relative,<br />
Domestic, and Civil<br />
A Dissertation Concerning <strong>the</strong> Baptism <strong>of</strong> Jewish Proselytes<br />
Volume 6:<br />
A Collection <strong>of</strong> Sermons and Tracts –<br />
Annual Sermons
Volume 6 (cont.):<br />
Occasional Sermons<br />
Funeral Sermons<br />
Volume 7:<br />
A Collection <strong>of</strong> Sermons and Tracts –<br />
Ordination Sermons<br />
Polemical Tracts<br />
Dissertations<br />
Volume 8:<br />
A Collection <strong>of</strong> Sermons and Tracts –<br />
The Doctrine <strong>of</strong> <strong>the</strong> Trinity: Stated and Defended<br />
Sermon 1: The Doctrine <strong>of</strong> <strong>the</strong> Resurrection, Stated and Defended:<br />
in Two Sermons<br />
Sermon 2<br />
The Doctrine <strong>of</strong> Justification: By <strong>the</strong> Righteousness <strong>of</strong> Christ,<br />
Stated and Maintained<br />
The Doctrines <strong>of</strong> God’s Everlasting Love to His Elect, and Their<br />
Eternal Union with Christ<br />
The Doctrine <strong>of</strong> <strong>the</strong> Saints Final Perseverance, Asserted and Vindicated<br />
The Doctrine <strong>of</strong> Predestination: Stated, and Set in <strong>the</strong> Scripture Light<br />
The Prophesies <strong>of</strong> <strong>the</strong> Old Testament, respecting <strong>the</strong> Messiah, Considered;<br />
and Proved to be Literally Fulfilled in Jesus<br />
A Dissertation: Concerning <strong>the</strong> Antiquity <strong>of</strong> <strong>the</strong> Hebrew Language,<br />
Letters, Vowel-Points, and Accents<br />
Two Discourses; The One on Prayer, <strong>the</strong> O<strong>the</strong>r on Singing <strong>of</strong> Psalms:<br />
From 1 Corinthians 14:15<br />
An Essay: On <strong>the</strong> Original <strong>of</strong> Funeral Sermons, Orations, and Odes<br />
A Declaration <strong>of</strong> <strong>the</strong> Faith and Practice <strong>of</strong> <strong>the</strong> Church <strong>of</strong> Christ in<br />
Carter-Lane, Southwark<br />
Volume 9:<br />
A Discourse on <strong>the</strong> Five Points<br />
A Discourse <strong>of</strong> <strong>the</strong> Grounds and Reasons <strong>of</strong> <strong>the</strong> Christian Religion<br />
Miscellaneous
The<br />
WORKS OF JOHN GILL, D.D.<br />
Volume 2<br />
The Cause <strong>of</strong> God and Truth<br />
Parts 3 & 4<br />
PARTICULAR BAPTIST<br />
HERITAGE BOOKS<br />
Knightstown, Indiana
The Works <strong>of</strong> John Gill, D.D. – Volume 2<br />
The Cause <strong>of</strong> God and Truth – Parts 3 & 4<br />
Originally published 1838<br />
First PBHB Edition 2022<br />
Particular Baptist Heritage Books<br />
7346 S. Grant City Rd.<br />
Knightstown, IN 46148<br />
email: info@particularbaptistbooks.com<br />
website: www.ParticularBaptistBooks.com<br />
PBHB is committed to recovering and preserving <strong>the</strong> literary<br />
heritage <strong>of</strong> Particular Baptists in attractive, hard-cased, heirloom<br />
quality format.<br />
General Editor: D.W. Barger<br />
Editorial Director: Brandon Crawford<br />
Copy Editors: A.J. Hammaker, Nolan Barger<br />
ISBN: 978-1-64127-030-4<br />
Book cloth – Hardcover<br />
Cataloging data:<br />
1. Baptists – Great Britain – Gill, John, 1697-1771.<br />
2. Theology.<br />
3. Particular Baptists – England.<br />
Printed and bound in <strong>the</strong> U.S.A by<br />
MissionBookmakers.com
CONTENTS<br />
Publisher’s Note .......................................................................................... ix<br />
General Preface ........................................................................................... xi<br />
Original Preface ....................................................................................... xix<br />
PART 3<br />
CHAP.<br />
PAGE.<br />
1. Of Reprobation .............................. 1<br />
2. Of Election .................................... 28<br />
3. Of Redemption ............................. 42<br />
4. Of Efficacious Grace ................... 89<br />
5. Of <strong>the</strong> Freedom <strong>of</strong><br />
<strong>the</strong> Will <strong>of</strong> Man ........................... 103<br />
CHAP.<br />
PAGE.<br />
6. Of <strong>the</strong> Perseverance <strong>of</strong><br />
<strong>the</strong> Saints ...................................... 148<br />
7. Of <strong>the</strong> Prescience and Providence<br />
<strong>of</strong> God .......................................... 159<br />
8. The State and Case <strong>of</strong> <strong>the</strong><br />
Hea<strong>the</strong>ns ...................................... 180<br />
PART 4<br />
SECTION<br />
PAGE<br />
THE INTRODUCTION................ 215<br />
CHAPTER 1:<br />
OF PREDESTINATION ....................... 221<br />
1. Clemens Romanus A.D. 69 ...... 224<br />
2. Ignatius A.D. 110 ....................... 228<br />
3. Justin A.D. 150 ........................... 230<br />
4. Minutius Felix A.D. 170 ............ 235<br />
5. Irenæus A.D. 180 ....................... 238<br />
6. Clemens Alexandrinus<br />
A.D. 190 ....................................... 243<br />
7. Tertullian A.D. 200 .................... 247<br />
8. Origenes Alexandrinus<br />
A.D. 230 ....................................... 249<br />
9. Cæcilius Thascius Cyprianus<br />
A.D. 250 ....................................... 253<br />
10. Novatianus A.D. 250 ............... 256<br />
11. Athanasius A.D. 350 ................ 258<br />
12. Hilarius Pictaviensis<br />
A.D. 360 ....................................... 263<br />
13. Basilius Cæsariensis<br />
A.D. 370 ....................................... 266<br />
14. Cyrillus Hierosolymitanus<br />
A.D. 370 ....................................... 268<br />
15. Gregorius Nazianzenus<br />
A.D. 370 ....................................... 269<br />
16. Hilarius Diaconus<br />
A.D. 380 ....................................... 272<br />
17. Ambrosius Mediolanensis<br />
A.D. 380 ....................................... 275<br />
18. Joannes Chrysostomus ............ 278<br />
19. Hieronymus A.D. 390 ............. 281<br />
CHAPTER 2:<br />
OF REDEMPTION ................................. 287<br />
1. Clemens Romanus A.D. 69 ...... 289<br />
2. Barnabas A.D. 70 ....................... 291<br />
3. Ignatius A.D. 110 ....................... 292<br />
4. Justin A.D. 150 ........................... 293<br />
5. Ecclesia Smyrnensis<br />
A.D. 169 ....................................... 296<br />
v
6. Irenæus A.D. 180 ....................... 299<br />
7. Tertullian A.D. 200 .................... 302<br />
8. Origenes Alexandrinus<br />
A.D. 230 ....................................... 305<br />
9. Cyprian A.D. 250........................ 310<br />
10. Lactantius A.D. 320 ................. 315<br />
11. Paulinas Tyrius A.D. 325 ........ 318<br />
12. Eusebius Pamphilius<br />
Cæsariensis A.D. 330 ............... 320<br />
13. Julius Firmicus A.D. 350 ......... 325<br />
14. Athanasius A.D. 350 ................ 327<br />
15. Macarius Ægyptius<br />
A.D. 350 ....................................... 331<br />
16. Hilarius Pictaviensis<br />
A.D. 363 ....................................... 333<br />
17. Basilius Cæsariensis<br />
A.D. 370 ....................................... 335<br />
18. Optatus Milevitanus<br />
A.D. 370 ....................................... 337<br />
19. Victorinus A.D. 365 ................. 338<br />
20. Marcus Eremita A.D. 390 ....... 340<br />
21. Faustinus A.D. 390 .................. 342<br />
22. Cyrillus Hierosolymitanus<br />
A.D. 370 ....................................... 344<br />
23. Gregorius Nazianzenus<br />
A.D. 370 ....................................... 346<br />
24. Didymus Alexandrinus<br />
A.D. 370 ....................................... 348<br />
25. Gregorius Nyssenus<br />
A.D. 380 ....................................... 349<br />
26. Pacianus Barcinonensis vel<br />
Barcilonensis A.D. 380 ............ 352<br />
27. Hilarius Diaconus A.D. 380 ... 354<br />
28. Ambrosius Mediolanesis<br />
A.D. 380 ....................................... 356<br />
29. Epiphanius A.D. 390 ............... 361<br />
30. Gaudentius Brixiensis<br />
A.D. 390 ....................................... 363<br />
31. Joannes Chrysostomus<br />
A.D. 390 ....................................... 365<br />
The Cause <strong>of</strong> God and Truth<br />
32. Ruffinus Aquileiensis<br />
A.D. 390 ....................................... 368<br />
33. Hieronymus A.D. 390 ............. 371<br />
CHAPTER 3: OF ORIGINAL SIN,<br />
THE IMPOTENCE OF MAN’S<br />
FREE WILL, &c. ....................................... 379<br />
1. Clemens Romanus A.D. 69 ...... 382<br />
2. Barnabas A.D. 70 ....................... 383<br />
3. Ignatius A.D. 110 ....................... 384<br />
4. Justin A.D. 150 ........................... 385<br />
5. Irenæus A.D. 180 ....................... 388<br />
6. Clemens Alexandrinus<br />
A.D. 190 ....................................... 391<br />
7. Tertullian A.D. 200 .................... 393<br />
8. Origenes Alexandrinus<br />
A.D. 230 ....................................... 395<br />
9. Gregorius Neocæsariensis<br />
A.D. 240 ....................................... 400<br />
10. Cyprian A.D. 250 ..................... 402<br />
11. Arnobius A.D. 290 .................. 405<br />
12. Lactantius A.D. 320 ................. 407<br />
13. Eusebius Cæsariensis<br />
A.D. 330 ....................................... 410<br />
14. Macarius Ægyptius<br />
A.D. 350 ....................................... 411<br />
15. Athanasius A.D. 350 ............... 416<br />
16. Hilarius Pictaviensis<br />
A.D. 360 ....................................... 419<br />
17. Victorinus Afer A.D. 365 ....... 423<br />
18. Optatus Milevitanus<br />
A.D. 370 ....................................... 424<br />
19. Cyrillus Hierosolymitanus<br />
A.D. 370 ....................................... 425<br />
20. Basilius Cæsariensis<br />
A.D. 370 ....................................... 426<br />
21. Gregorius Nazianzenus<br />
A.D. 370 ....................................... 428<br />
22 Gregorius Nyssenus<br />
A.D. 380 ....................................... 431<br />
23. Hilarius Diaconus<br />
A.D. 380 ....................................... 435
24. Ambrosius Mediolanensis<br />
A.D. 380 ....................................... 437<br />
25. Epiphanius A.D. 390 ............... 441<br />
26. Marcus Eremita A.D. 390 ....... 442<br />
27. Joannes Chrysostomus<br />
A.D. 390 ....................................... 444<br />
28. Hieronymus A.D. 390 ............. 447<br />
CHAPTER 4:<br />
OF EFFICACIOUS GRACE .................. 455<br />
1. Clemens Romanus A.D. 69 ...... 457<br />
2. Barnabas A.D. 70 ....................... 458<br />
3. Justin A.D. 150 ........................... 460<br />
4. Irenæus A.D. 180 ....................... 462<br />
5. Clemens Alexandrinus<br />
A.D. 190 ....................................... 464<br />
6. Tertullian A.D. 200 .................... 466<br />
7. Origenes Alexandrinus<br />
A.D. 230 ....................................... 469<br />
8. Cyprian A.D. 250........................ 474<br />
9. Eusebius Cæsariensis<br />
A.D. 330 ....................................... 477<br />
10. Athanasius A.D. 350 ................ 479<br />
11. Macarius Ægyptius<br />
A.D. 350 ....................................... 482<br />
12. Hilarius Pictaviensis<br />
A.D. 360 ....................................... 484<br />
13. Basilius Cæsariensis<br />
A.D. 370 ....................................... 486<br />
14. Gregorius Nazianzenus<br />
A.D. 370 ....................................... 488<br />
15. Didymus Alexandrinus<br />
A.D. 370 ....................................... 490<br />
16. Gregorius Nyssenus<br />
A.D. 380 ....................................... 491<br />
17. Hillarius Diaconus<br />
A.D. 380 ....................................... 493<br />
18. Ambrosius Mediolanensis<br />
A.D. 380 ....................................... 495<br />
19. Marcus Eremita A.D. 390 ....... 499<br />
Contents<br />
20. Joannes Chrysostomus<br />
A.D. 390 ....................................... 501<br />
21. Hieronymus A.D. 390 ............. 503<br />
CHAPTER 5:<br />
OF PERSEVERANCE ............................ 509<br />
1. Clemens Romanus A.D. 69 ...... 511<br />
2. Barnabas A.D. 70 ....................... 512<br />
3. Ignatius A.D. 110 ....................... 513<br />
4. Irenæus A.D. 180 ....................... 514<br />
5. Epistola Martyrum Galliæ<br />
A.D. 180 ....................................... 516<br />
6. Clemens Alexandrinus<br />
A.D. 190 ....................................... 518<br />
7. Tertullian A.D. 200 .................... 521<br />
8. Origenes Alexandrinus<br />
A.D. 230 ....................................... 526<br />
9. Cyprian A.D. 250 ....................... 530<br />
10. Lactantius A.D. 320 ................. 534<br />
11. Eusebius Cæsariensis<br />
A.D. 330 ....................................... 535<br />
12. Chronomatius A.D. 335 ......... 536<br />
13. Athanasius A.D. 350 ............... 538<br />
14. Macarius Ægyptius<br />
A.D. 350 ....................................... 541<br />
15. Hilarius Pictaviensis<br />
A.D. 350 ....................................... 543<br />
16. Basilius Cæsariensis<br />
A.D. 370 ....................................... 546<br />
17. Gregorius Nazianzenus<br />
A.D. 350 ....................................... 549<br />
18. Gregorius Nyssenus<br />
A.D. 380 ....................................... 551<br />
19. Hilarius Diaconus<br />
A.D. 380 ....................................... 553<br />
20. Ambrosius Mediolanensis<br />
A.D. 380 ....................................... 556<br />
21. Joannes Chrysostomus<br />
A.D. 390 ....................................... 559<br />
22. Hieronymus A.D. 390 ............. 561<br />
vii
CHAPTER 6:<br />
OF THE HEATHENS ............................ 567<br />
The Cause <strong>of</strong> God and Truth<br />
A Table <strong>of</strong> <strong>the</strong> Ancient Writers cited in this Fourth Part ................. 571<br />
A VINDICATION OF THE CAUSE OF<br />
GOD AND TRUTH, &c. ................................................................. 573<br />
Scripture Index ........................................................................................ 607
Publisher’s Note<br />
It is hoped that our books will reintroduce many <strong>of</strong> today’s Calvinistic<br />
Baptists to <strong>the</strong> literary heritage <strong>of</strong> <strong>the</strong>ir notable and largely forgotten<br />
forefa<strong>the</strong>rs, <strong>the</strong> Particular Baptists.<br />
Their written <strong>works</strong> were both spiritually rooted and <strong>the</strong>ologically<br />
driven. They <strong>of</strong>fer not only penetrating insights into God’s Word, but<br />
also a deep spirit <strong>of</strong> devotion to Christ.<br />
Our team <strong>works</strong> hard to provide <strong>the</strong> reader with unabridged, wordfor-word<br />
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<strong>of</strong> every doctrinal point held by that author. Our goal is to give our<br />
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and continue <strong>the</strong> work <strong>of</strong> Baptist historiography, not to stifle our<br />
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ix
General Preface<br />
John Gill (1697–1771), known affectionately as “Dr. Voluminous,” 1<br />
was a scholar-pastor who served as a faithful minister to <strong>the</strong> same<br />
church for fifty-one years in Southwark (London). Additionally, God<br />
used Mr. Gill to stand as a tower <strong>of</strong> truth to fellow Baptists throughout<br />
<strong>the</strong> country and was also greatly appreciated by “many o<strong>the</strong>r churches<br />
<strong>of</strong> different denominations.” 2<br />
By many accounts he can rightly be considered <strong>the</strong> greatest<br />
<strong>the</strong>ologian within <strong>the</strong> Particular (Calvinistic) Baptist tradition. He left<br />
an indelible impression upon <strong>the</strong> eighteenth-century non-conformist<br />
religious movement, and according to fellow minister and admirer<br />
John Collet Ryland, he is to be credited for <strong>the</strong> Particular Baptist’s<br />
“unswerving allegiance to <strong>the</strong> doctrine <strong>of</strong> Scripture” 3 during a time<br />
when many churches throughout England were crippled by <strong>the</strong><br />
rationalistic proponents <strong>of</strong> <strong>the</strong> Enlightenment movement. 4 In fact, it<br />
was during this time that “only among <strong>the</strong> Baptists do we find<br />
traditional Reformed orthodox exegesis <strong>of</strong> any significant note, in <strong>the</strong><br />
work <strong>of</strong> <strong>the</strong> brilliant but somewhat anachronistic figure <strong>of</strong> John Gill.” 5<br />
In this way, Gill stood as “a bastion against <strong>the</strong> destructive forces<br />
unleashed during <strong>the</strong> eighteenth century” 6 and thus, will forever be<br />
1 A term believed to be coined by Gill’s friend John Collet Ryland referencing Gills<br />
insatiable appetite for reading, learning, and most noticeably, writing.<br />
2 John Rippon, A Brief Memoir <strong>of</strong> <strong>the</strong> Life and Writings <strong>of</strong> <strong>the</strong> Late Rev. John Gill, D.D.<br />
Reprint ed., edited by D. W. Barger (London: Knightstown, IN: Particular Baptist<br />
Heritage Books, 2022), 34.<br />
3 John Collet Ryland, The Beauty <strong>of</strong> Social Religion (Northhamptonshire Baptist<br />
Association, 1771), 7.<br />
4 A movement which questioned many truths fundamental to <strong>the</strong> Christian faith. It<br />
resulted in <strong>the</strong> growth <strong>of</strong> Deism and o<strong>the</strong>r more radical forms <strong>of</strong> unbelief such as<br />
Skepticism and A<strong>the</strong>ism.<br />
5<br />
Carl R. Trueman, “The End <strong>of</strong> Reformed Orthodoxy,” in The Oxford Handbook<br />
<strong>of</strong> Early Modern Theolgy, 1600-1800, edited by Ulrich L. Lehner, Richard A.<br />
Muller, A. G. Roeber (New York City: Oxford University Press, 2016), 192.<br />
6 Michael Haykin, “John Gill Comes to London (1719).” Unpublished seminary<br />
lecture given at Covenant Baptist Theological Seminary, Owensboro, KY.<br />
xi
The Cause <strong>of</strong> God and Truth<br />
remembered for his contributions to and defense <strong>of</strong> English Reformed<br />
orthodoxy.<br />
Regarding Gill’s <strong>the</strong>ological commitments, Muller observes that Gill<br />
“stands in <strong>the</strong> trajectory <strong>of</strong> <strong>the</strong> older Reformed orthodoxy … [and]<br />
remains one <strong>of</strong> <strong>the</strong> most significant representatives <strong>of</strong> so-called precritical<br />
exegesis in eighteenth-century Britain.” 7 Elsewhere, Muller<br />
suggests that a “brief survey <strong>of</strong> Gill’s sources indicates that, after <strong>the</strong><br />
Bible, <strong>the</strong> main positive points <strong>of</strong> reference for Gill’s <strong>the</strong>ology were<br />
<strong>the</strong> great Reformed and Puritan writers <strong>of</strong> <strong>the</strong> seventeenth century.” 8<br />
In Muller’s words, this locates Gill “in relation to <strong>the</strong> Reformed<br />
dogmatic tradition, specifically, <strong>the</strong> tradition <strong>of</strong> Puritanism and its<br />
continental analogue, post-Reformation Reformed orthodoxy.” 9<br />
Fur<strong>the</strong>rmore, it evidences that “without in any way diminishing Gills<br />
commitment to <strong>the</strong> distinctive teachings <strong>of</strong> <strong>the</strong> Baptist churches, it<br />
identifies <strong>the</strong> larger number <strong>of</strong> his <strong>the</strong>ological antecedents as thinkers<br />
not belonging to <strong>the</strong> Baptist tradition: Gill was not, in o<strong>the</strong>r words,<br />
and insular thinker, but he was clearly selective.” 10<br />
Perhaps Gill’s unwavering commitment to Biblical and Reformed<br />
truth could be best communicated by sharing an actual account related<br />
to his work entitled The Cause <strong>of</strong> God and Truth. 11 Since its original<br />
publication in 1738, it stands unmatched as <strong>the</strong> surest defense <strong>of</strong> <strong>the</strong><br />
doctrines <strong>of</strong> grace.<br />
C. H. Spurgeon records, “My eminent predecessor, Dr. [John] Gill,<br />
was told, by a certain member <strong>of</strong> his congregation who ought to have<br />
known better, that if he published his book, The Cause <strong>of</strong> God and<br />
Truth, he would lose some <strong>of</strong> his best friends, and that his income<br />
7 Richard A. Muller, “Review <strong>of</strong> The Collected Writings <strong>of</strong> John Gill by John Gill.” Calvin<br />
Theological Journal 38.2 (2003), 380.<br />
8 Richard A. Muller, “John Gill and <strong>the</strong> Reformed Tradition: A Study in <strong>the</strong><br />
Reception <strong>of</strong> Protestant Orthodoxy in <strong>the</strong> Eighteenth Century,” in The Life and<br />
Thought <strong>of</strong> John Gill (1697-1771): A Tercentennial Appreciation, edited by Michael Haykin<br />
(Leiden: Brill, 1997), 55.<br />
9 Muller, “John Gill and <strong>the</strong> Reformed Tradition,” 55.<br />
10 Muller, “John Gill and <strong>the</strong> Reformed Tradition,” 55.<br />
11<br />
John Gill, The Cause <strong>of</strong> God and Truth in Four Parts, Reprint ed., edited by D. W.<br />
Barger (Knightstown, IN: Particular Baptist Heritage Books, 2022).<br />
xii
General Preface<br />
would fall <strong>of</strong>f. The doctor said, 'I can afford to be poor, but I cannot<br />
afford to injure my conscience;' and he has left his mantle as well as<br />
his chair in our vestry." 12<br />
While Gill wrote prolifically on many practical and doctrinal subjects,<br />
today he is perhaps best known for his commentary on <strong>the</strong> whole<br />
Bible, which remains in popular use today. 13 This massive undertaking<br />
took Gill roughly twenty-two years to complete, from 1746 to 1768,<br />
and when completed <strong>the</strong> work filled ten thousand pages in a total <strong>of</strong><br />
seven folio volumes in small print. In 1748, at <strong>the</strong> age <strong>of</strong> 51, after his<br />
completion <strong>of</strong> <strong>the</strong> New Testament commentary portion, Gill was<br />
awarded a Doctor <strong>of</strong> Divinity by <strong>the</strong> University <strong>of</strong> Aberdeen, who<br />
among o<strong>the</strong>r things, recognized Gill’s rabbinical scholarship.<br />
The continued demand for Gill’s Commentary and o<strong>the</strong>r published<br />
<strong>works</strong> is perhaps best understood in <strong>the</strong> words <strong>of</strong> J. C. Philpot (1802–<br />
1869) in his review <strong>of</strong> Gill’s ‘Solomon’s Song’: 14<br />
As an expositor <strong>of</strong> Scripture, Gill shines with unrivaled luster. John<br />
Owen’s Commentary on Hebrews is probably <strong>the</strong> deepest and greatest<br />
ever given to <strong>the</strong> church, but Gill is more readable, more concise and<br />
pregnant, more lively and animated than Owen; if he did not dig so<br />
deeply in <strong>the</strong> mines <strong>of</strong> heavenly truth nor turn up such massive ore,<br />
yet is <strong>the</strong>re dust <strong>of</strong> gold in all that he lays bare and brings to <strong>the</strong> light<br />
<strong>of</strong> day. Both Owen and Gill were Masters in Israel, both eminent for<br />
natural abilities and acquired learning, both good and great men whose<br />
<strong>works</strong> praise <strong>the</strong>m in <strong>the</strong> gates and whom successive generations rise<br />
up and call blessed. 15<br />
Since <strong>the</strong>ir original publication, many <strong>of</strong> Gill’s <strong>works</strong> have thankfully<br />
survived, largely due to <strong>the</strong> efforts <strong>of</strong> David Alfred Doudney (1811–<br />
12 C. H. Spurgeon, Autobiography, Revised ed., edited by Susannah Spurgeon and<br />
Joseph Harrald (Carlisle, PA: Banner <strong>of</strong> Truth, 1973), 2:477.<br />
13 This was <strong>the</strong> first commentary ever produced by a single author on <strong>the</strong> entire New<br />
Testament.<br />
14 To learn more about Joseph Philpot, consult J. H. Philpot, The Seceders: <strong>the</strong> Story <strong>of</strong><br />
J. C. Philpot and William Tiptaft, Reprint ed. (Carlisle, PA: Banner <strong>of</strong> Truth, 1961).<br />
15 J. C. Philpot, “Review <strong>of</strong> An Expositions <strong>of</strong> <strong>the</strong> Books <strong>of</strong> Solomon’s Songs,<br />
Commonly Called Canticles.” Gospel Standard Reviews 1 (1901).<br />
xiii
The Cause <strong>of</strong> God and Truth<br />
1894). 16 It is “mainly Doudney’s excellent productions that have<br />
provided <strong>the</strong> basis <strong>of</strong> modern reprints.” 17 With some research, one can<br />
still locate many <strong>of</strong> Gills’ <strong>works</strong>; however, when found, <strong>the</strong>y are<br />
difficult to read due to small, outdated type and formatting methods.<br />
Considering <strong>the</strong> ways in which God used this Particular Baptist<br />
minister to reform and guide <strong>the</strong> Church during a critical time in her<br />
history, it is somewhat baffling as to why Gill’s completed <strong>works</strong> have<br />
not been compiled and freshly typeset for <strong>the</strong> benefit <strong>of</strong> <strong>the</strong> modern<br />
church. The fault may lie in part to a misunderstanding <strong>of</strong> Gill’s life<br />
and ministry.<br />
Timothy George shares three reasons why he believes Gill’s life and<br />
ministry has suffered neglect. First, during times <strong>of</strong> controversary, Gill<br />
was called upon to defend biblical truth. As such, his writings were at<br />
times polemical, which inadvertently produced many enemies that<br />
carried over into following centuries. Second, <strong>the</strong> <strong>the</strong>ological<br />
descendants <strong>of</strong> Gill may have, at times, carried his <strong>the</strong>ology fur<strong>the</strong>r<br />
than he would have been comfortable with. This led to a distorted view<br />
<strong>of</strong> Gill based on o<strong>the</strong>rs ra<strong>the</strong>r than Gill himself. Third, Gill was an<br />
intense defender <strong>of</strong> <strong>the</strong> doctrines <strong>of</strong> grace (i.e. <strong>the</strong> five points <strong>of</strong><br />
Calvinism). As a result, many <strong>of</strong> his o<strong>the</strong>r <strong>works</strong> have tended to be<br />
overshadowed by his admirable zeal for gospel purity. George<br />
contends for “a more balanced presentation <strong>of</strong> his life and work.” 18<br />
This publisher agrees.<br />
Thankfully, in <strong>the</strong> current century, amid a growing movement to<br />
resource and retrieve classic Reformed <strong>the</strong>ology, Gill has captured <strong>the</strong><br />
interest <strong>of</strong> many. Particular Baptist Heritage Books is excited about <strong>the</strong><br />
many efforts underway to reevaluate and publish <strong>works</strong> related to <strong>the</strong><br />
life and ministry <strong>of</strong> such an eminent <strong>the</strong>ologian and exegete so mightily<br />
used by God. As part <strong>of</strong> this commendable effort to make Gill’s <strong>works</strong><br />
16 Doudney's abridgment <strong>of</strong> John Gill's expositions <strong>of</strong> <strong>the</strong> Old and New Testaments<br />
appeared in six volumes between <strong>the</strong> years 1852 and 1854.<br />
17 George M. Ella, John Gill and <strong>the</strong> Cause <strong>of</strong> God and Truth (Eggleston: Go Publications,<br />
1995).<br />
18<br />
Timothy George, “John Gill”, Theologians <strong>of</strong> <strong>the</strong> Baptist Tradition, edited by<br />
Timothy George and David S. Dockery (B&H Academic, Nashville, 2001).<br />
xiv
General Preface<br />
accessible once again, we have set out to republish <strong>the</strong> <strong>works</strong> <strong>of</strong> Gill<br />
which were not included in Gill’s Commentary on <strong>the</strong> Old and New<br />
Testament. While Gill’s commentaries have remained accessible<br />
throughout <strong>the</strong> centuries, his o<strong>the</strong>r important <strong>works</strong> have largely<br />
remained out <strong>of</strong> print.<br />
The projected Works <strong>of</strong> John Gill will include nine volumes. A<br />
breakdown <strong>of</strong> each volume’s content may be found in subsequent<br />
pages <strong>of</strong> this book. Each volume will include unabridged, newly<br />
typeset, word-for-word republications <strong>of</strong> <strong>the</strong> originals. This means<br />
keeping <strong>the</strong> original spellings, punctuations, and sentence structures <strong>of</strong><br />
<strong>the</strong> originals even as we employ modern fonts, formatting and book<br />
binding techniques. Each volume will be produced with quality<br />
clothbound hard covers and finished <strong>of</strong>f with gold stamped lettering<br />
and satin bookmarks, <strong>the</strong> type <strong>of</strong> quality such <strong>works</strong> deserve.<br />
Our prayer is that <strong>the</strong> Works <strong>of</strong> John Gill will fur<strong>the</strong>r equip modern<br />
Christians in <strong>the</strong> pursuit <strong>of</strong> growing in <strong>the</strong> knowledge and grace <strong>of</strong> <strong>the</strong><br />
Lord Jesus Christ. Gill’s contributions in <strong>the</strong> areas <strong>of</strong> <strong>the</strong>ology and<br />
biblical exegesis will be found helpful in aiding any individual to pursue<br />
a deeper understanding God’s word. Lastly, Gill has much to <strong>of</strong>fer <strong>the</strong><br />
reader in Christian piety. Although Gill is largely remembered for his<br />
scholastic achievements, <strong>the</strong> reader will also discover among Gill’s<br />
<strong>works</strong> a marked tone <strong>of</strong> warmth and devotion <strong>of</strong>ten found among <strong>the</strong><br />
writings <strong>of</strong> <strong>the</strong> English Puritans and continental Reformers. This is not<br />
only because <strong>of</strong> Gill’s acquaintance with such authors, but also because<br />
<strong>of</strong> his own affection for Jesus Christ—<strong>the</strong> kind that flows from <strong>the</strong><br />
heart <strong>of</strong> a sinner who knows he has been saved by God’s free grace.<br />
D.W. Barger<br />
Knighstown, IN<br />
2023<br />
xv
ORIGINAL PREFACE<br />
It should be known by <strong>the</strong> reader, that <strong>the</strong> following work was<br />
undertaken and begun about <strong>the</strong> year 1733 or 1734, at which time Dr.<br />
Whitby’s Discourse on <strong>the</strong> Five Points was reprinting, judged to be a<br />
masterpiece on <strong>the</strong> subject in <strong>the</strong> English tongue, and accounted an<br />
unanswerable one; and it was almost in <strong>the</strong> mouth <strong>of</strong> every one, as an<br />
objection to <strong>the</strong> Calvinists, Why do not ye answer Dr. Whitby?<br />
Induced hereby, I determined to give it ano<strong>the</strong>r reading, and found<br />
myself inclined to answer it, and thought this was a very proper and<br />
seasonable time to engage in such a work.<br />
In <strong>the</strong> year 1735, <strong>the</strong> First Part <strong>of</strong> this work was published, in which<br />
are considered <strong>the</strong> several passages <strong>of</strong> Scripture made use <strong>of</strong> by Dr.<br />
Whitby and o<strong>the</strong>rs in favour <strong>of</strong> <strong>the</strong> Universal Scheme, and against <strong>the</strong><br />
Calvinistical Scheme, in which <strong>the</strong>ir arguments and objections are<br />
answered, and <strong>the</strong> several passages set in a just and proper light. These,<br />
and what are contained in <strong>the</strong> following part in favour <strong>of</strong> <strong>the</strong> Particular<br />
Scheme, are extracted from Sermons delivered in a Wednesday<br />
evening’s lecture.<br />
The Second Part was published in <strong>the</strong> year 1736, in which <strong>the</strong> several<br />
passages <strong>of</strong> Scripture in favour <strong>of</strong> special and distinguishing grace, and<br />
<strong>the</strong> arguments from <strong>the</strong>m, are vindicated from <strong>the</strong> exceptions <strong>of</strong> <strong>the</strong><br />
Arminians, and particularly from Dr. Whitby, and a reply made to<br />
answers and objections to <strong>the</strong>m.<br />
The Third Part was published in 1737, and is a confutation <strong>of</strong> <strong>the</strong><br />
arguments from reason used by <strong>the</strong> Arminians, and particularly by Dr.<br />
Whitby, against <strong>the</strong> above doctrines; and a vindication <strong>of</strong> such as<br />
proceed on rational accounts in favour <strong>of</strong> <strong>the</strong>m, in which it appears<br />
that <strong>the</strong>y are no more disagreeable to right reason than to divine<br />
revelation; to <strong>the</strong> latter <strong>of</strong> which <strong>the</strong> greatest deference should be paid,<br />
16
though <strong>the</strong> Rationalists <strong>of</strong> our age too much neglect it, and have almost<br />
quitted it; but to <strong>the</strong> law and to <strong>the</strong> testimony, if <strong>the</strong>y speak not<br />
according to this word, it is because <strong>the</strong>re is no light in <strong>the</strong>m.<br />
In this part <strong>of</strong> <strong>the</strong> work is considered <strong>the</strong> agreement <strong>of</strong> <strong>the</strong><br />
sentiments <strong>of</strong> Mr. Hobbes and <strong>the</strong> Stoic philosophers with those <strong>of</strong><br />
<strong>the</strong> Calvinists, in which <strong>the</strong> difference between <strong>the</strong>m is observed, and<br />
<strong>the</strong> calumny removed; to which is added, a Defence <strong>of</strong> <strong>the</strong> Objections<br />
to <strong>the</strong> Universal Scheme, taken from <strong>the</strong> prescience and <strong>the</strong><br />
providence <strong>of</strong> God, and <strong>the</strong> case <strong>of</strong> <strong>the</strong> Hea<strong>the</strong>ns.<br />
The Fourth Part was published in 1738, in which <strong>the</strong> sense <strong>of</strong> <strong>the</strong><br />
ancient writers <strong>of</strong> <strong>the</strong> Christian Church, before <strong>the</strong> times <strong>of</strong> Austin, is<br />
given; <strong>the</strong> importance and consequence <strong>of</strong> which is shown, and that<br />
<strong>the</strong> Arminians have very little reason to triumph on that account.<br />
This work was published at a time when <strong>the</strong> nation was greatly<br />
alarmed with <strong>the</strong> growth <strong>of</strong> Popery, and several learned gentlemen<br />
were employed in preaching against some particular points <strong>of</strong> it; but<br />
<strong>the</strong> author <strong>of</strong> this work was <strong>of</strong> opinion, that <strong>the</strong> increase <strong>of</strong> Popery was<br />
greatly owing to <strong>the</strong> Pelagianism, Arminianism, and o<strong>the</strong>r supposed<br />
rational schemes men run into, contrary to divine revelation. This was<br />
<strong>the</strong> sense <strong>of</strong> our fa<strong>the</strong>rs in <strong>the</strong> last century, and <strong>the</strong>refore joined <strong>the</strong>se<br />
and Popery toge<strong>the</strong>r in <strong>the</strong>ir religious grievances <strong>the</strong>y were desirous <strong>of</strong><br />
having redressed; and indeed, instead <strong>of</strong> lopping <strong>of</strong>f <strong>the</strong> branches <strong>of</strong><br />
Popery, <strong>the</strong> axe should be laid to <strong>the</strong> root <strong>of</strong> <strong>the</strong> tree, Arminianism and<br />
Pelagianism, <strong>the</strong> very life and soul <strong>of</strong> Popery.<br />
This new edition [1838], with some alterations and improvements, is<br />
now published by request.<br />
THE<br />
17
The Cause <strong>of</strong> God and Truth<br />
C A U S E<br />
OF<br />
GOD AND TRUTH<br />
In Four Parts<br />
WITH<br />
A VINDICATION OF PART IV<br />
FROM THE CAVILS, CALUMNIES, AND DEFAMATIONS OF<br />
MR. HENRY HEYWOOD, &C.<br />
BY JOHN GILL, D.D.<br />
A NEW EDITION<br />
LONDON:<br />
PRINTED FOR THOMAS TEGG AND SON,<br />
73, CHEAPSIDE;<br />
R. GRIFFIN AND CO., GLASGOW; TEGG AND CO., DUBLIN; AND J. AND S. A.<br />
TEGG, SYDNEY AND HOBART TOWN<br />
MDCCCXXXVIII<br />
18
PART 3<br />
CHAPTER 1<br />
OF REPROBATION<br />
The decree <strong>of</strong> reprobation is said 19 to be “contrary both to <strong>the</strong> nature<br />
and will <strong>of</strong> God, to his perfections, attributes, and glory.” It must be<br />
allowed, that <strong>the</strong> nature and will <strong>of</strong> God, and not <strong>the</strong> nature and fitness<br />
<strong>of</strong> things, as some say, are <strong>the</strong> rule and measure <strong>of</strong> <strong>the</strong> divine conduct.<br />
God cannot do any thing contrary to his nature and <strong>the</strong> perfections <strong>of</strong><br />
it;—as for instance: he cannot do any thing contrary to his justice and<br />
holiness, for he is without iniquity; nor to his truth and faithfulness,<br />
for he cannot lie; nor, indeed, to any o<strong>the</strong>r perfection <strong>of</strong> his nature, for<br />
he cannot deny himself.<br />
If <strong>the</strong>refore <strong>the</strong> decree <strong>of</strong> reprobation is contrary to <strong>the</strong> nature and<br />
perfections <strong>of</strong> God, it ought to be rejected as against <strong>the</strong> will <strong>of</strong> God;<br />
for <strong>the</strong> nature and will <strong>of</strong> God never contradict each o<strong>the</strong>r; and yet it<br />
is certain, that reprobation is according to <strong>the</strong> will <strong>of</strong> God; Whom he<br />
will, he hardeneth 20 . And, what if God, willing to show his wrath, and<br />
make his power known, &c.<br />
Besides, his making or appointing <strong>the</strong> wicked for <strong>the</strong> day <strong>of</strong> evil 21 , is<br />
for himself for his own glory, as well as his making or appointing all<br />
o<strong>the</strong>r things: so that reprobation, or appointing <strong>the</strong> wicked to<br />
destruction, as it is not contrary to <strong>the</strong> will <strong>of</strong> God, so nei<strong>the</strong>r to <strong>the</strong><br />
19 Whitby, p. 27; Remonstr. Act. Synod. circ. Art. 1. P. 241, &c.; Curcellæus, p. 366;<br />
Limborch, p. 334<br />
20 Rom. 9:18, 22.<br />
21 Prov. 16:4.
Part 3: Chapter 7<br />
perfections <strong>of</strong> his nature, and <strong>the</strong> glory <strong>of</strong> <strong>the</strong>m. But let us attend to<br />
what is <strong>of</strong>fered in pro<strong>of</strong> <strong>of</strong> this assertion, that <strong>the</strong> decree <strong>of</strong> reprobation<br />
is plainly contrary to <strong>the</strong> nature and will <strong>of</strong> God. And,<br />
I. It is observed 22 , that “God doth immutably and unchangeably, and<br />
from <strong>the</strong> necessary perfection <strong>of</strong> his own nature, require that we<br />
should love, fear, and obey him.—That he cannot but be desirous that<br />
all men should imitate his moral and imitable perfections <strong>of</strong> holiness,<br />
justice, truth, goodness, and mercy, all which is agreeable to <strong>the</strong> light<br />
<strong>of</strong> nature and revelation; and <strong>the</strong>refore he cannot have decreed, that<br />
<strong>the</strong> greatest part <strong>of</strong> men should be for ever left under an incapacity <strong>of</strong><br />
loving, and fearing, and obeying him; and seeing he must earnestly<br />
desire that all men should be holy, righteous, kind, and merciful, he<br />
cannot have ordained <strong>the</strong>y should be o<strong>the</strong>rwise, for want <strong>of</strong> any thing<br />
on his part to make <strong>the</strong>m so; much less can he command <strong>the</strong>m under<br />
<strong>the</strong> penalty <strong>of</strong> his severe displeasure, so to be, and yet leave <strong>the</strong>m under<br />
an incapacity <strong>of</strong> being so.” To which I reply:<br />
1. It will be granted, that God requires all men, and it is <strong>the</strong>ir<br />
indispensable duty, to love him with all <strong>the</strong>ir heart, soul, and strength,<br />
to fear him always, and keep his commandments; and that he desires<br />
that all men should imitate him in his moral perfections; all which <strong>the</strong><br />
hea<strong>the</strong>n sages were, in some measure acquainted with by <strong>the</strong> light <strong>of</strong><br />
nature; and which God has more clearly discovered as his will to his<br />
people, under <strong>the</strong> various revelations he has made: but <strong>the</strong>n none <strong>of</strong><br />
<strong>the</strong>se things contradict <strong>the</strong> decree <strong>of</strong> reprobation; for <strong>the</strong>y only express<br />
God’s will <strong>of</strong> command, and show what is man’s duty to do; and which,<br />
if done, would be grateful and well-pleasing to God, and approved <strong>of</strong><br />
by him, but not his will, determining what shall be done.<br />
Now could it be proved, that God has willed, that is, determined that<br />
all men should love, fear, and obey him, all men would do so; for, who<br />
hath resisted his will? This, indeed, would contradict a decree <strong>of</strong><br />
reprobation; <strong>the</strong>n a decree to reject or punish any part <strong>of</strong> mankind<br />
22 Whitby,p. 27, 28.<br />
21
The Cause <strong>of</strong> God and Truth<br />
could never be supposed. But for God to require all men to love, fear,<br />
and obey him, and to signify that <strong>the</strong>se things are approved <strong>of</strong> by him,<br />
are no contradictions to any decree <strong>of</strong> his, to leave some men to<br />
<strong>the</strong>mselves, to <strong>the</strong> freedom <strong>of</strong> <strong>the</strong>ir own wills, or to any determination<br />
<strong>of</strong> his, to punish <strong>the</strong>m who do not love, fear, and obey him.<br />
2. It is certain, that all men, in a state <strong>of</strong> nature, are in an incapacity<br />
to love, fear, and obey God; <strong>the</strong> carnal mind is so far from loving, that<br />
it is enmity against God; <strong>the</strong>re is nei<strong>the</strong>r any fear <strong>of</strong> God in <strong>the</strong> heart,<br />
or before <strong>the</strong> eyes <strong>of</strong> an unregenerate man; nor is he subject to <strong>the</strong> law<br />
<strong>of</strong> God, or obedient to it; nei<strong>the</strong>r, indeed, can he be, without <strong>the</strong> grace<br />
<strong>of</strong> God 23 .<br />
Now this incapacity arises from sin, and <strong>the</strong> corruption <strong>of</strong> nature;<br />
and <strong>the</strong>refore, as it no way lessens men’s obligations to love, fear, and<br />
obey God, nor weakens his authority to require <strong>the</strong>se things, so it is<br />
not to be ascribed to <strong>the</strong> decree <strong>of</strong> reprobation. Could it be thought<br />
that such a decree puts men into an incapacity to love, fear, and obey<br />
God; it would be apparently contrary to his moral perfections, and<br />
unworthy <strong>of</strong> him.<br />
But reprobation does not, in any view <strong>of</strong> it, render men incapable <strong>of</strong><br />
<strong>the</strong>se things; for, consider <strong>the</strong> objects <strong>of</strong> preterition ei<strong>the</strong>r as fallen or<br />
unfallen creatures; if as unfallen, it finds and leaves <strong>the</strong>m so, without<br />
putting <strong>the</strong>m in an incapacity, or supposing <strong>the</strong>m in an incapacity to<br />
love, fear, and obey God; and <strong>the</strong>refore nei<strong>the</strong>r finds nor leaves <strong>the</strong>m<br />
in such an incapacity; if as fallen creatures, it finds <strong>the</strong>m in this<br />
incapacity; and seeing this is owing to <strong>the</strong>mselves, it cannot be contrary<br />
to his moral perfections to leave <strong>the</strong>m in it, or to determine to leave<br />
<strong>the</strong>m in it.<br />
3. Let it be observed, that it is <strong>the</strong> grace <strong>of</strong> God only that can remove<br />
this incapacity, or make men capable <strong>of</strong> loving, fearing, and obeying<br />
him. We love God, because he first loved us; love is a fruit <strong>of</strong> <strong>the</strong> Spirit,<br />
and <strong>the</strong> produce <strong>of</strong> his grace. An heart to fear <strong>the</strong> Lord, is a part <strong>of</strong> <strong>the</strong><br />
23 Rom. 8:7, 3:17.<br />
22
Part 3: Chapter 7<br />
new covenant; in which covenant God has also promised to put his<br />
Spirit within his people, to cause <strong>the</strong>m to walk in his statutes, and keep<br />
his judgments, and do <strong>the</strong>m 24 .<br />
Now <strong>the</strong> grace <strong>of</strong> God is his own, and he may do what he will with<br />
it, bestow it on whom he pleases, and withhold it from whom he thinks<br />
fit, without any impeachment <strong>of</strong> his moral perfections; wherefore to<br />
leave men without his grace, and in an incapacity <strong>of</strong> loving, fearing, aad<br />
obeying him, and to determine to do so, even though he determines<br />
and approves <strong>of</strong> <strong>the</strong>se things, cannot be contrary to <strong>the</strong> perfections <strong>of</strong><br />
his nature. For,<br />
4. It is not to be doubted <strong>of</strong>, that God requires <strong>the</strong> very devils to<br />
love, fear, and obey him; <strong>the</strong>y are under obligation to <strong>the</strong>se things, and<br />
it is <strong>the</strong>ir sin that <strong>the</strong>y do not do <strong>the</strong>m; and should <strong>the</strong>y be done by<br />
<strong>the</strong>m would be approved <strong>of</strong> by God: and yet <strong>the</strong>y are not only in an<br />
incapacity to do <strong>the</strong>m, but are all <strong>of</strong> <strong>the</strong>m, and that for ever, left in this<br />
incapacity.<br />
Now if it will comport with <strong>the</strong> moral perfections <strong>of</strong> God, to leave<br />
<strong>the</strong> whole body <strong>of</strong> apostate angels, for ever, in an incapacity <strong>of</strong> loving,<br />
fearing, and obeying him; though he requires <strong>the</strong>se things <strong>of</strong> <strong>the</strong>m, and<br />
<strong>the</strong>y would be grateful to him if done, it cannot be contrary to <strong>the</strong><br />
perfections <strong>of</strong> his nature, to leave, and to determine to leave, even <strong>the</strong><br />
greatest part <strong>of</strong> mankind, and that for ever, in such an incapacity.<br />
5. It is a misrepresentation <strong>of</strong> <strong>the</strong> decree <strong>of</strong> reprobation, that God<br />
has ordained that men should not be holy, righteous, kind, and<br />
merciful, for want <strong>of</strong> any thing on his part requisite to make <strong>the</strong>m so.<br />
Since, though by this decree God has determined to deny <strong>the</strong>m his<br />
grace to make <strong>the</strong>m so, yet he has not by it ordained that <strong>the</strong>y should<br />
be unholy, unrighteous, unkind, and unmerciful; only has determined<br />
to leave <strong>the</strong>m to <strong>the</strong>mselves, and <strong>the</strong> freedom <strong>of</strong> <strong>the</strong>ir own wills, which<br />
issues in <strong>the</strong>ir being so; wherefore <strong>the</strong>ir being so, is not to be ascribed<br />
to <strong>the</strong> denial <strong>of</strong> his grace, much less to his decree to deny it, but to<br />
24 1 John 4:19; Gal. 5:22; Jer. 32:39, 40; Ezek. 36:27.<br />
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The Cause <strong>of</strong> God and Truth<br />
<strong>the</strong>ir own wickedness; nor is his command, even under <strong>the</strong> penalty <strong>of</strong><br />
his severe displeasure, that <strong>the</strong>y be holy, righteous, kind, and merciful,<br />
inconsistent with his leaving <strong>the</strong>m, or his determining to leave <strong>the</strong>m in<br />
an incapacity <strong>of</strong> being so; since, as has been shown, that incapacity is<br />
from <strong>the</strong>mselves.<br />
II. The decree <strong>of</strong> reprobation is represented 25 as “contrary to <strong>the</strong><br />
mercy <strong>of</strong> God, and as charging him with cruelty and want <strong>of</strong><br />
compassion to <strong>the</strong> greatest part <strong>of</strong> mankind.” The mercy <strong>of</strong> God is<br />
ei<strong>the</strong>r general or special. The general mercy <strong>of</strong> God reaches to all his<br />
creatures; his tender mercies are over all his <strong>works</strong> 26 . From a share in<br />
this, <strong>the</strong> decree <strong>of</strong> reprobation does not exclude any man; reprobates<br />
may have a larger share <strong>of</strong> providential mercies and goodness than<br />
o<strong>the</strong>rs; wherefore <strong>the</strong> decree <strong>of</strong> reprobation is not contrary to <strong>the</strong><br />
mercy <strong>of</strong> God in general.<br />
The special mercy <strong>of</strong> God, as it is guided by <strong>the</strong> sovereign will <strong>of</strong><br />
God; for he hath mercy on whom he will have mercy, and whom he<br />
will, he hardeneth 27 ; so it is, indeed, limited to <strong>the</strong> elect, who are styled<br />
vessels <strong>of</strong> mercy, in distinction from <strong>the</strong> non-elect, who are called<br />
vessels <strong>of</strong> wrath.<br />
This mercy, which lies in pardoning sin, in regenerating men’s hearts,<br />
in <strong>the</strong>ir final perseverance and complete salvation, <strong>the</strong> decree <strong>of</strong><br />
reprobation denies to <strong>the</strong> objects <strong>of</strong> it; with such a mercy dispensing<br />
<strong>the</strong>se blessings <strong>of</strong> grace to all men, <strong>the</strong> decree <strong>of</strong> reprobation cannot<br />
stand, we freely own: but <strong>the</strong>n it does not appear to us that <strong>the</strong>re is any<br />
such mercy in God, dispensing pardoning, regenerating, and<br />
persevering grace, to all men, for <strong>the</strong>re are some, that he that made<br />
<strong>the</strong>m will not have mercy on <strong>the</strong>m, and he that formed <strong>the</strong>m will show<br />
<strong>the</strong>m no favour 28 ; could it be proved that <strong>the</strong>re is such a mercy in God,<br />
25 Remonstr. Act. Synod. circ. art. 1. p. 242; Curcellæus, p. 370; Limborch, p. 339.<br />
26 Psalm 145:9.<br />
27 Rom. 9:18.<br />
28 Isa. 27:11.<br />
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preparing for and giving <strong>the</strong> special blessings <strong>of</strong> grace to all men, <strong>the</strong><br />
decree <strong>of</strong> reprobation must at once be exploded.<br />
But though this decree is opposite to any such mercy in God towards<br />
those who are included in it, yet it is no ways contrary to <strong>the</strong> mercy <strong>of</strong><br />
God shown to <strong>the</strong> elect; wherefore we cannot but conclude, that our<br />
doctrine represents God as merciful, yea, more merciful than that<br />
which is opposite to it; since, according to our doctrine, God, <strong>of</strong> his<br />
abundant grace and mercy, has determined to give pardoning,<br />
regenerating, and persevering grace, to a certain number <strong>of</strong> men,<br />
whereby <strong>the</strong>y shall be infallibly saved, when he denies it to o<strong>the</strong>rs;<br />
whereas, according to <strong>the</strong> contrary scheme, God has not absolutely<br />
chosen one single person to salvation; but his choice proceeds upon<br />
<strong>the</strong>ir faith, repentance, and perseverance; which also are left to <strong>the</strong><br />
power and will <strong>of</strong> man; so that at most, <strong>the</strong> salvation <strong>of</strong> every man is<br />
precarious and uncertain, nay, I will venture to say, entirely impossible.<br />
I proceed to consider <strong>the</strong> particular instances <strong>of</strong> <strong>the</strong> cruelty and<br />
unmercifulness <strong>of</strong> <strong>the</strong> decree <strong>of</strong> reprobation,<br />
8. The Supralapsarian scheme is greatly found fault with; and it is<br />
asked 29 , “What can be supposed more cruelly <strong>of</strong> God, than that he<br />
should, <strong>of</strong> his mere will and pleasure, appoint men nondum<br />
consideratos ut condendos, not yet considered as to be created, much<br />
less as sinners, to <strong>the</strong> everlasting torments <strong>of</strong> hell?”<br />
I observe, that this learned writer greatly mistakes <strong>the</strong> Supralapsarian<br />
scheme: which considers <strong>the</strong> objects <strong>of</strong> election and reprobation as<br />
men ei<strong>the</strong>r already created, but not fallen, or to be created, and in <strong>the</strong><br />
pure mass <strong>of</strong> creatureship, but not as men not yet considered, whe<strong>the</strong>r<br />
<strong>the</strong>y should be created or no.<br />
Besides, he confounds, as <strong>the</strong>se men usually do, <strong>the</strong> decree <strong>of</strong><br />
negative with positive reprobation, or <strong>the</strong> decree <strong>of</strong> preterition with<br />
that <strong>of</strong> damnation; whereas <strong>the</strong> Supralapsarians, though <strong>the</strong>y think<br />
29 Limborch, p. 339.<br />
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The Cause <strong>of</strong> God and Truth<br />
men were not considered as sinners in <strong>the</strong> act <strong>of</strong> preterition, or passing<br />
by some, when o<strong>the</strong>rs were chosen; yet <strong>the</strong>y always suppose men to be<br />
considered as sinners in <strong>the</strong> decree <strong>of</strong> damnation, and that God<br />
appointed none but sinners, and no man but for sin, to everlasting<br />
torments; and where is <strong>the</strong> cruelty <strong>of</strong> this doctrine?<br />
2. The Sublapsarians are represented 30 as thinking unworthily <strong>of</strong><br />
God; “who, knowing that all <strong>the</strong> lapsed sons <strong>of</strong> Adam were equally <strong>the</strong><br />
objects <strong>of</strong> his pity and compassion, equally capable <strong>of</strong> his mercy, and<br />
equally his <strong>of</strong>fspring, and so no more unworthy <strong>of</strong> it than <strong>the</strong> rest,<br />
believe that his decrees <strong>of</strong> governing and disposing <strong>of</strong> <strong>the</strong>m are wholly<br />
founded on such an absolute will, as no rational or wise man acts by;<br />
so that he determines <strong>of</strong> <strong>the</strong> everlasting fate <strong>of</strong> <strong>the</strong> souls he daily doth<br />
create, after <strong>the</strong> fall <strong>of</strong> Adam, without respect to any good or evil done<br />
by <strong>the</strong>m, and so without respect to any reason why he puts this<br />
difference, or any condition on <strong>the</strong>ir parts; and yet afterwards, in all his<br />
revelations, made in order to <strong>the</strong> regulating <strong>of</strong> <strong>the</strong>ir lives, suspends<br />
<strong>the</strong>ir everlasting state upon conditions.”<br />
I reply, that all <strong>the</strong> lapsed sons <strong>of</strong> Adam are equally <strong>the</strong> <strong>of</strong>fspring <strong>of</strong><br />
God, as men, and equally capable <strong>of</strong> his mercy, as being miserable; and<br />
equally unworthy <strong>of</strong> it, as having sinned against him; and <strong>the</strong>refore <strong>the</strong><br />
reason why he shows mercy to one, and not to ano<strong>the</strong>r, can be no<br />
o<strong>the</strong>r than his sovereign will and pleasure; who hath mercy on whom<br />
he will have mercy, and whom he will he hardeneth.<br />
But <strong>the</strong>n it is intimated, that “this is to believe, that God’s decrees <strong>of</strong><br />
governing and disposing <strong>of</strong> men, (by which I suppose is meant, his<br />
decrees <strong>of</strong> showing mercy to some, and withholding it from o<strong>the</strong>rs,)<br />
are wholly founded on such an absolute will, as no rational or wise man<br />
acts by.”<br />
But it should be observed, that nei<strong>the</strong>r <strong>the</strong> mercy nor <strong>the</strong> will <strong>of</strong> God<br />
are to be compared with <strong>the</strong> mercy and will <strong>of</strong> man. The mercy <strong>of</strong> God<br />
is not to be considered, quoad affectum, as an affection moved by <strong>the</strong><br />
30 Whitby, p. 20, 32; ed. 2. 28, 32<br />
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misery <strong>of</strong> a creature, as it is in man, but quoad effectum, as an effect<br />
guided by <strong>the</strong> sovereign will <strong>of</strong> God, to whatsoever object he thinks<br />
fit; nor is <strong>the</strong> will <strong>of</strong> God to be judged <strong>of</strong> by <strong>the</strong> will <strong>of</strong> man, since he<br />
does according to his will in heaven and in earth, and is accountable to<br />
none <strong>of</strong> his creatures; <strong>the</strong>re is a βάθος, a depth in <strong>the</strong> riches <strong>of</strong> his<br />
wisdom and knowledge, that is unfathomable, his judgments are<br />
unsearchable, and his ways past finding out 31 .<br />
Besides, wise and rational men, whose wills are <strong>the</strong> most absolute, as<br />
kings and princes, when <strong>the</strong>ir subjects have rebelled against <strong>the</strong>m, and<br />
have fallen into <strong>the</strong>ir hands, have thought it most advisable to show<br />
both <strong>the</strong>ir clemency and justice, by pardoning some, and not o<strong>the</strong>rs,<br />
who were equally <strong>the</strong>ir subjects, equally objects <strong>of</strong> <strong>the</strong>ir pity and<br />
compassion, equally capable <strong>of</strong> mercy, and no more unworthy <strong>of</strong> it<br />
than <strong>the</strong> rest; so that such a method is justified by <strong>the</strong> conduct <strong>of</strong> <strong>the</strong><br />
wisest and most rational men.<br />
But <strong>the</strong> most cruel part seems to be thought to lie in “determining<br />
<strong>the</strong> everlasting fate <strong>of</strong> <strong>the</strong> souls he daily doth create after <strong>the</strong> fall <strong>of</strong><br />
Adam, without respect to any good or evil done by <strong>the</strong>m.”<br />
By determining <strong>the</strong> everlasting fate <strong>of</strong> souls, I apprehend is meant,<br />
God’s appointing <strong>the</strong>m ei<strong>the</strong>r to salvation or damnation. Now, God’s<br />
appointment <strong>of</strong> men to salvation, that is, to eternal glory, is not without<br />
respect to any good thing done by <strong>the</strong>m, but with respect to <strong>the</strong>ir faith,<br />
repentance, and perseverance; for God chooses to salvation through<br />
sanctification <strong>of</strong> <strong>the</strong> Spirit, and belief <strong>of</strong> <strong>the</strong> truth; though not with<br />
respect to <strong>the</strong>se, as causes <strong>of</strong> his decree, but as means unto <strong>the</strong> end, or<br />
as graces which ho prepares, determines to bestow, and does bestow<br />
upon <strong>the</strong>m, in order to bring <strong>the</strong>m to glory: so that <strong>the</strong>ir everlasting<br />
fate is not determined without respect to any good done by <strong>the</strong>m, nor<br />
without any reason on <strong>the</strong> part <strong>of</strong> God, though without conditions on<br />
<strong>the</strong>ir parts.<br />
31 Dan. 4:35; Job 33:13; Rom. 11:33.<br />
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The Cause <strong>of</strong> God and Truth<br />
So <strong>the</strong> determining <strong>the</strong> everlasting fate <strong>of</strong> souls, or <strong>the</strong> appointing <strong>of</strong><br />
<strong>the</strong>m to damnation, is not without respect to evil done by <strong>the</strong>m:<br />
though this is to be considered, not as <strong>the</strong> cause <strong>of</strong> God’s decree, which<br />
is his own sovereign pleasure, but as <strong>the</strong> cause or reason <strong>of</strong> <strong>the</strong> thing<br />
decreed: so that this is not without reason on <strong>the</strong> part <strong>of</strong> God, nor<br />
without cause on <strong>the</strong>ir parts. And hence <strong>the</strong> entrance <strong>of</strong> each <strong>of</strong> <strong>the</strong>se<br />
persons upon <strong>the</strong>ir everlasting state, so determined, though not <strong>the</strong><br />
determination <strong>of</strong> it, is suspended until <strong>the</strong>se several things take place.<br />
And where is <strong>the</strong> injustice or unmercifulness <strong>of</strong> such a procedure?<br />
But, perhaps <strong>the</strong> cruelty lies here, that “God determines <strong>of</strong> <strong>the</strong><br />
everlasting fate <strong>of</strong> <strong>the</strong> souls he daily doth create after <strong>the</strong> fall <strong>of</strong> Adam;”<br />
<strong>the</strong> meaning <strong>of</strong> which is, ei<strong>the</strong>r that God has determined <strong>the</strong><br />
everlasting fate <strong>of</strong> souls, and appointed <strong>the</strong>m to damnation after <strong>the</strong><br />
fall <strong>of</strong> Adam, which is what we deny; since no decree or determination<br />
<strong>of</strong> God is temporal, but eternal: or that God has appointed men to<br />
damnation for <strong>the</strong> sin <strong>of</strong> Adam, in consideration <strong>of</strong> his fall, and <strong>the</strong>ir<br />
concern in it: a doctrine, by no means to be rejected, since death hath<br />
passed upon all men: for that, or in him, that is, Adam, all have<br />
sinned 32 ; and by his <strong>of</strong>fence <strong>of</strong> one, judgment came upon all men to<br />
condemnation; it can never be unworthy <strong>of</strong> God, or contrary ei<strong>the</strong>r to<br />
his justice or mercy, to determine <strong>the</strong> everlasting fate <strong>of</strong> men,<br />
considered as fallen in Adam, by resolving to punish some and spare<br />
o<strong>the</strong>rs.<br />
Though none, as I know <strong>of</strong>, affirm, that God has appointed such<br />
who live to riper years, to damnation purely for <strong>the</strong> sin <strong>of</strong> Adam, but<br />
for <strong>the</strong>ir own actual transgressions; and as for such who die in infancy,<br />
God’s determinations about <strong>the</strong>m are a secret to us; and if <strong>the</strong>y perish,<br />
it is for, and in <strong>the</strong> corruption <strong>of</strong> nature in which <strong>the</strong>y are born. Or <strong>the</strong><br />
meaning is, that “it must be a piece <strong>of</strong> cruelty in God, daily to create<br />
souls after <strong>the</strong> fall <strong>of</strong> Adam, whose everlasting fate was before<br />
determined, without any respect to good or evil done by <strong>the</strong>m.”<br />
32 Rom. 5:12, 18.<br />
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Now, though God’s decree or determination, concerning <strong>the</strong> final<br />
state <strong>of</strong> man, was before <strong>the</strong>y had done ei<strong>the</strong>r good or evil, nor was<br />
good or evil <strong>the</strong> cause <strong>of</strong> his decree; yet nei<strong>the</strong>r salvation nor<br />
damnation were decreed without respect to good or evil, as has been<br />
shown; and, <strong>the</strong>refore, it could not be unworthy <strong>of</strong> God to bring<br />
creatures into being, whose everlasting fate he had before determined,<br />
no, not after <strong>the</strong> fall <strong>of</strong> Adam; since <strong>the</strong> souls he has since created, and<br />
daily does create, are not made sinful by him, nor are <strong>the</strong>y created by<br />
him for misery, but for his own glory.<br />
3. This decree is represented as unworthy <strong>of</strong> <strong>the</strong> God <strong>of</strong> love and<br />
mercy 33 , since it “leaves men incapable <strong>of</strong> salvation; and <strong>the</strong>n God not<br />
only bids <strong>the</strong>m save <strong>the</strong>mselves, invites, encourages, sends messengers<br />
to entreat <strong>the</strong>m to be reconciled, knowing he doth all this in vain, when<br />
he does no more; and <strong>the</strong>n eternally torments <strong>the</strong>m for neglecting that<br />
salvation; though he knows <strong>the</strong>y never can do o<strong>the</strong>rwise, without that<br />
grace which he hath absolutely purposed for ever to deny to, or<br />
withhold from <strong>the</strong>m.”<br />
I answer: negative reprobation, or <strong>the</strong> act <strong>of</strong> preterition, in <strong>the</strong><br />
Supralapsarian way, nei<strong>the</strong>r finds nor leaves men incapable <strong>of</strong><br />
salvation; but as it finds so it leaves <strong>the</strong>m, in <strong>the</strong> pure, unfallen, and<br />
uncorrupted mass. The decree <strong>of</strong> damnation finds and leaves men<br />
sinners; yet not <strong>the</strong> decree, but final impenitence and infidelity, leave<br />
<strong>the</strong>m incapable <strong>of</strong> salvation; for <strong>the</strong> gospel declaration is indefinitely<br />
made 34 , Whosoever believeth shall be saved: but though <strong>the</strong> gospel is<br />
preached or published to all men, yet God no where bids all men to<br />
save <strong>the</strong>mselves; nor does he any where invite, encourage, or, by his<br />
messengers, entreat all men to be reconciled to him. Peter 35 , indeed,<br />
exhorted and encouraged <strong>the</strong> three thousand converts to save<br />
<strong>the</strong>mselves from that untoward generation, among whom <strong>the</strong>y lived,<br />
by separating from <strong>the</strong>m, and pr<strong>of</strong>essing <strong>the</strong> name <strong>of</strong> Christ; and <strong>the</strong><br />
33 Whitby, p. 29.<br />
34 Mark 16:16.<br />
35 Acts 2:40.<br />
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The Cause <strong>of</strong> God and Truth<br />
apostle Paul entreated 36 <strong>the</strong> members <strong>of</strong> <strong>the</strong> church at Corinth, to be<br />
reconciled to God; nei<strong>the</strong>r <strong>of</strong> which were ever thought to be placed<br />
under any absolute decree <strong>of</strong> reprobation.<br />
And though no man, without <strong>the</strong> grace <strong>of</strong> God, can savingly and<br />
cordially embrace <strong>the</strong> gospel, and that salvation which it publishes;<br />
which grace God is not obliged to give, and which he may determine<br />
to deny to and withhold from men, without any impeachment <strong>of</strong> his<br />
perfections; yet it is not <strong>the</strong> denial <strong>of</strong> his grace, nor his purpose to deny<br />
and withhold it, that is <strong>the</strong> cause <strong>of</strong> <strong>the</strong>ir neglecting and despising <strong>the</strong><br />
gospel <strong>of</strong> salvation, but <strong>the</strong>ir own iniquity, for which <strong>the</strong>y are justly<br />
punished.<br />
Besides, though this is an aggravation <strong>of</strong> condemnation 37 , that <strong>the</strong><br />
light <strong>of</strong> <strong>the</strong> gospel, and <strong>the</strong> good news <strong>of</strong> salvation by Christ, are come<br />
into <strong>the</strong> world, and men love <strong>the</strong> darkness <strong>of</strong> sin, error and infidelity,<br />
ra<strong>the</strong>r than <strong>the</strong>se; yet God does not eternally torment <strong>the</strong>m merely for<br />
<strong>the</strong> contempt <strong>of</strong> <strong>the</strong> gospel and <strong>the</strong>ir unbelief, but for <strong>the</strong>ir many sins<br />
and transgressions against his law.<br />
4. It is observed 38 , “that surely he thinks more worthily <strong>of</strong> <strong>the</strong> God<br />
<strong>of</strong> love and mercy, who looks upon him as an universal lover <strong>of</strong> <strong>the</strong><br />
souls <strong>of</strong> men, who <strong>the</strong>refore would have all men to be saved, and gives<br />
<strong>the</strong>m all things necessary unto life and godliness; draws <strong>the</strong>m to him<br />
with <strong>the</strong> cords <strong>of</strong> a man, <strong>the</strong> cords <strong>of</strong> love, and by <strong>the</strong> most alluring<br />
promises, and by <strong>the</strong> strivings <strong>of</strong> his Holy Spirit; swears to <strong>the</strong>m, that<br />
he would not <strong>the</strong>y should perish; warns <strong>the</strong>m <strong>of</strong>, and conjures <strong>the</strong>m to<br />
avoid <strong>the</strong> things which tend to <strong>the</strong>ir eternal ruin; directs <strong>the</strong>m to <strong>the</strong><br />
means by which <strong>the</strong>y may certainly escape it; rejoiceth more at <strong>the</strong><br />
conversion <strong>of</strong> one sinner, than at <strong>the</strong> righteousness <strong>of</strong> ninety-nine<br />
persons who need no repentance; and when all <strong>the</strong> methods <strong>of</strong> his<br />
grace are lost upon <strong>the</strong>m, breaks forth into compassionate and melting<br />
36 2 Cor. 5:20.<br />
37 John 3:19.<br />
38 Whitby, p. 29, 30.<br />
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wishes, that <strong>the</strong>y had known <strong>the</strong> things which belong to <strong>the</strong>ir eternal<br />
peace!”<br />
But it unhappily falls out for this author, that not one part <strong>of</strong> this<br />
pa<strong>the</strong>tic harangue can be applied to all <strong>the</strong> individuals <strong>of</strong> mankind, as<br />
it should, to prove that <strong>the</strong> God <strong>of</strong> mercy and love is an universal lover<br />
<strong>of</strong> <strong>the</strong> souls <strong>of</strong> men, respecting <strong>the</strong>ir everlasting salvation. It is not <strong>the</strong><br />
determining will <strong>of</strong> God, that every individual <strong>of</strong> human nature should<br />
be saved, for <strong>the</strong>n every one <strong>of</strong> <strong>the</strong>m would be saved: besides, whom<br />
he wills should be saved, he wills that <strong>the</strong>y should come to <strong>the</strong><br />
knowledge <strong>of</strong> <strong>the</strong> truth 39 : whereas, to multitudes, he does not so much<br />
as afford <strong>the</strong> means <strong>of</strong> knowledge.<br />
Nor does he give to all men all things necessary to life and godliness,<br />
only to those whom he calls to glory and virtue, to whom are given<br />
exceeding great and precious promises, and who are made partakers <strong>of</strong><br />
<strong>the</strong> divine nature 40 . Nothing is more untrue, than that God draws all<br />
men with <strong>the</strong> cords <strong>of</strong> love; for as none can come to Christ, and believe<br />
in him, but whom <strong>the</strong> Fa<strong>the</strong>r draws, so all that he draws in this manner<br />
come to him, and are saved by him.<br />
The persons he swears he would not that <strong>the</strong>y should perish, or die,<br />
but live, were not all mankind, but <strong>the</strong> house <strong>of</strong> Israel, and respects not<br />
<strong>the</strong>ir eternal but temporal ruin; as <strong>the</strong> compassionate, melting wishes<br />
<strong>of</strong> Christ, regard not <strong>the</strong> eternal, but temporal peace <strong>of</strong> Jerusalem.<br />
To conclude: where is <strong>the</strong> mercifulness <strong>of</strong> this universal scheme, and<br />
how unworthy is it <strong>of</strong> <strong>the</strong> God <strong>of</strong> love, that after all <strong>the</strong> kind things<br />
spoken <strong>of</strong> to men, all <strong>the</strong> methods <strong>of</strong> his grace should be lost upon<br />
<strong>the</strong>m, be it even through <strong>the</strong>ir own wickedness; when it lay in <strong>the</strong><br />
power <strong>of</strong> his hands, had it been in his heart, notwithstanding all <strong>the</strong>ir<br />
wickedness, to have made <strong>the</strong>m effectual? CONT…<br />
39 1 Tim. 2:4.<br />
40 2 Pet. 1:3, 4.<br />
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The Cause <strong>of</strong> God and Truth<br />
CONT…. Chp7 <strong>SAMPLE</strong>……To this may be replied, that though<br />
<strong>the</strong> knowledge <strong>of</strong> <strong>the</strong> will <strong>of</strong> God does not give men power and ability<br />
to do it; yet it puts men in a better situation, and in a better capacity <strong>of</strong><br />
doing it, than men wholly ignorant <strong>of</strong> it are; and it may be more<br />
reasonably expected, that such should be disposed to do it, be desirous<br />
<strong>of</strong> it, and implore that assistance which is necessary to it; and <strong>the</strong>refore,<br />
when, on <strong>the</strong> contrary, such persons hate <strong>the</strong> very knowledge <strong>the</strong>y<br />
have, and choose not <strong>the</strong> fear <strong>of</strong> <strong>the</strong> Lord, but say, depart from us, we<br />
desire not <strong>the</strong> knowledge <strong>of</strong> thy ways; it can never be inconsistent with<br />
<strong>the</strong> justice <strong>of</strong> providence to aggravate <strong>the</strong> sins <strong>of</strong> <strong>the</strong>se men on this<br />
account.<br />
So <strong>the</strong> sins <strong>of</strong> men who enjoy <strong>the</strong> gospel revelation, being committed<br />
against greater light and stronger motives to perform <strong>the</strong>ir duty, than<br />
ever were vouchsafed to <strong>the</strong> hea<strong>the</strong>n world, must be an aggravation <strong>of</strong><br />
<strong>the</strong>m, notwithstanding <strong>the</strong>ir inability to perform it; since that inability<br />
does not arise from <strong>the</strong> decree <strong>of</strong> preterition, but from <strong>the</strong>ir own<br />
wickedness; though that any <strong>of</strong> <strong>the</strong>m, who are truly Christians, lie<br />
under God’s decree <strong>of</strong> preterition, or are as unable to perform <strong>the</strong>ir<br />
duty as <strong>the</strong> worst <strong>of</strong> hea<strong>the</strong>ns, is never said by any, and must be denied.<br />
(4.) “Is it suitable 41 to <strong>the</strong> holiness <strong>of</strong> providence, or to that purity<br />
which is essential to <strong>the</strong> divine nature, and makes it necessary for him<br />
to bear a strong affection to, and to be highly pleased with, <strong>the</strong> holiness<br />
<strong>of</strong> all that are thus like unto him: and to reward <strong>the</strong>m for it with <strong>the</strong><br />
enjoyments <strong>of</strong> himself; notwithstanding, absolutely to decree not to<br />
afford, to <strong>the</strong> greatest part <strong>of</strong> <strong>the</strong>m to whom he hath given his holy<br />
commandments, that aid which he sees absolutely necessary to enable<br />
<strong>the</strong>m to be holy, and without which <strong>the</strong>y lie under an absolute<br />
incapacity <strong>of</strong> being holy?”<br />
I answer, that holiness is essential to <strong>the</strong> divine nature, whence he<br />
necessarily bears a strong affection to, and is highly pleased with, <strong>the</strong><br />
holiness <strong>of</strong> all that are like him, whom he blesses with <strong>the</strong> enjoyment<br />
41 Ibid.<br />
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Part 3: Chapter 7<br />
<strong>of</strong> himself, is certain; but <strong>the</strong>n, this is no contradiction to any decree<br />
<strong>of</strong> his not to afford his grace, which he is not obliged to give.<br />
Certain it is, that he could make all men holy if he would; and it is as<br />
certain, that he leaves some destitute <strong>of</strong> that grace which is absolutely<br />
necessary to enable <strong>the</strong>m to be holy, and without which <strong>the</strong>y cannot<br />
be so; now, if it is not unsuitable to <strong>the</strong> holiness <strong>of</strong> providence, to leave<br />
men destitute <strong>of</strong> that grace, which only can make <strong>the</strong>m holy, it cannot<br />
be unsuitable to <strong>the</strong> holiness <strong>of</strong> providence to decree to leave <strong>the</strong>m so.<br />
(5.) “Is it reconcileable 42 to <strong>the</strong> goodness <strong>of</strong> providence, or to <strong>the</strong><br />
kindness, philanthropy, <strong>the</strong> mercy, and compassion <strong>of</strong> our gracious<br />
God, in all his providential dispensations, so highly magnified in holy<br />
Scripture, to deal with men according to <strong>the</strong> tenor <strong>of</strong> <strong>the</strong>se doctrines?”<br />
I reply, that <strong>the</strong> doctrines <strong>of</strong> absolute election and reprobation, which<br />
are here referred to, are entirely reconcileable to <strong>the</strong> goodness,<br />
kindness, mercy, and compassion <strong>of</strong> God, which abundantly appear in<br />
his saving, and determining to save, some <strong>of</strong> <strong>the</strong> sinful race <strong>of</strong><br />
mankind, when he could, in strict justice, have damned <strong>the</strong>m all, as he<br />
has <strong>the</strong> whole body <strong>of</strong> apostate angels; but since this has been largely<br />
considered in this Part already, under <strong>the</strong> head <strong>of</strong> Reprobation, I shall<br />
add no more; especially, since nothing new is <strong>of</strong>fered in this inquiry.<br />
(6.) “Doth it comport 43 with <strong>the</strong> wisdom <strong>of</strong> providence, to promise<br />
or to threaten upon impossible conditions, an impossible condition<br />
being, in true construction, none at all? how much less will it comport<br />
with <strong>the</strong> same wisdom, to tender <strong>the</strong> covenant <strong>of</strong> grace to all mankind,<br />
to whom <strong>the</strong> gospel is vouchsafed, upon conditions which <strong>the</strong> most<br />
part <strong>of</strong> <strong>the</strong>m, before that covenant was established, were utterly unable<br />
to perform; and who, by God’s decree <strong>of</strong> preterition, were inevitably<br />
left under that disability?”<br />
42 Ibid. 510; ed. 2. 487.<br />
43 Ibid. p. 509; ed. 2. 488.<br />
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The Cause <strong>of</strong> God and Truth<br />
I answer, that <strong>the</strong> covenant <strong>of</strong> <strong>works</strong>, which, I suppose, is referred<br />
to in <strong>the</strong> former part <strong>of</strong> this question, by what follows in <strong>the</strong> latter part<br />
<strong>of</strong> it, being made with man in his state <strong>of</strong> innocence, did not promise<br />
life, and threaten with death, upon an impossible condition, but upon<br />
one that was possible, and which man was <strong>the</strong>n capable <strong>of</strong> performing;<br />
and <strong>the</strong>refore no ways incompatible with <strong>the</strong> wisdom <strong>of</strong> providence.<br />
And though man, by breaking this covenant, has lost his power <strong>of</strong><br />
fulfilling <strong>the</strong> condition <strong>of</strong> it, perfect obedience; yet it entirely comports<br />
with <strong>the</strong> wisdom <strong>of</strong> providence, that he should be subject to <strong>the</strong><br />
penalty <strong>of</strong> it, from which he can have no relief, but by <strong>the</strong> provision<br />
made in <strong>the</strong> covenant <strong>of</strong> grace; which covenant <strong>of</strong> grace is not a<br />
conditional one, as is suggested; nor is it tendered to any, much less to<br />
all mankind, to whom <strong>the</strong> gospel is vouchsafed, or to any left by God’s<br />
decree <strong>of</strong> preterition, under <strong>the</strong> disability <strong>of</strong> <strong>the</strong> fall; but is a covenant<br />
made with Christ on <strong>the</strong> behalf <strong>of</strong> God’s elect; is established in him,<br />
on better promises than conditional ones, depending on <strong>the</strong> power and<br />
will <strong>of</strong> man, being absolute and sure to all <strong>the</strong> seed.<br />
(7.) “On <strong>the</strong> o<strong>the</strong>r hand 44 , can it accord with <strong>the</strong> same wisdom <strong>of</strong><br />
providence, to threaten <strong>the</strong> severest judgments to <strong>the</strong>m, if <strong>the</strong>y<br />
repented not, or if <strong>the</strong>y turned away from <strong>the</strong>ir righteousness, or fell<br />
away from <strong>the</strong>ir own steadfastness, or endured not to <strong>the</strong> end; whom<br />
he had absolutely decreed to give repentance to; and, by continuance<br />
in well-doing, to preserve <strong>the</strong>m to a blessed immortality; or to caution<br />
<strong>the</strong>m not to do so, or to inquire whe<strong>the</strong>r temptations had not prevailed<br />
upon <strong>the</strong>m so to do, or bid <strong>the</strong>m fear lest <strong>the</strong>y should do so.”<br />
I answer; that <strong>the</strong> threatenings, cautions, and exhortations referred<br />
to, will appear to accord perfectly with <strong>the</strong> wisdom <strong>of</strong> Providence,<br />
when it is considered, that <strong>the</strong>y are made to societies and bodies <strong>of</strong><br />
men under a pr<strong>of</strong>ession <strong>of</strong> religion, some <strong>of</strong> which were real, o<strong>the</strong>rs<br />
nominal pr<strong>of</strong>essors; some true believers, o<strong>the</strong>rs hypocrites, men<br />
destitute <strong>of</strong> <strong>the</strong> grace <strong>of</strong> God; and, perhaps, with a particular view to<br />
44 Ibid. p. 511; ed. 2. 489.<br />
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<strong>the</strong> latter, were <strong>the</strong>se things given out, to whom God had never<br />
decreed to give repentance and perseverance.<br />
Besides, allowing that <strong>the</strong>se threats, cautions, and exhortations are<br />
made to such to whom he had decreed to give repentance and<br />
perseverance, <strong>the</strong>y are to be considered as means leading on, and<br />
blessed, in order to <strong>the</strong> enjoyment <strong>of</strong> what God had determined to<br />
give; and, <strong>the</strong>refore, it must accord with <strong>the</strong> wisdom <strong>of</strong> providence to<br />
make use <strong>of</strong> <strong>the</strong>m.<br />
(8.) “Is it suitable 45 to <strong>the</strong> sincerity <strong>of</strong> his providential dispensations,<br />
<strong>of</strong> which his dealings with men, by his revealed will towards <strong>the</strong>m,<br />
make so great a part, to move <strong>the</strong>m to <strong>the</strong> performance <strong>of</strong> <strong>the</strong>ir duty<br />
only by motives, which he knows cannot work upon <strong>the</strong>m, without<br />
that far<strong>the</strong>r aid he, from eternity, hath determined to deny <strong>the</strong>m?”<br />
I reply; that if, by performance <strong>of</strong> duty, is meant that men should<br />
convert <strong>the</strong>mselves, repent <strong>of</strong> sin, and believe in Christ, to <strong>the</strong> saving<br />
<strong>of</strong> <strong>the</strong>ir souls, it will not be easy to prove that God makes use <strong>of</strong> any<br />
motives to move any persons to do <strong>the</strong>se things <strong>of</strong> <strong>the</strong>mselves; and<br />
still more difficult to prove, that he makes use <strong>of</strong> any to induce such<br />
persons <strong>the</strong>reunto to whom he does not give that grace which only can<br />
enable <strong>the</strong>m to do <strong>the</strong>m.<br />
If by performance <strong>of</strong> duty, is meant moral obedience to <strong>the</strong> law <strong>of</strong><br />
God, this is every man’s duty, whe<strong>the</strong>r he has any motives to it or not;<br />
and if God makes use <strong>of</strong> any motives to induce unto it, which, without<br />
his grace, do not, and cannot, work upon <strong>the</strong>m, <strong>the</strong> insufficiency <strong>of</strong><br />
<strong>the</strong>m does not arise from any thing in <strong>the</strong> motives <strong>the</strong>mselves, nor<br />
from <strong>the</strong> denial <strong>of</strong> God’s grace, nor from his determination to deny it,<br />
but from <strong>the</strong> perverseness and wickedness <strong>of</strong> men’s hearts; wherefore,<br />
it is not unsuitable to <strong>the</strong> sincerity <strong>of</strong> providence, to make use <strong>of</strong> such<br />
motives, though <strong>the</strong>y do not, and he Knows <strong>the</strong>y cannot, influence<br />
without his grace, which he is not obliged to give, and which he has<br />
45 Whitby, p. 511; ed. 2. 489.<br />
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determined to deny; since <strong>the</strong>reby, <strong>the</strong> perverseness and wickedness <strong>of</strong><br />
men are more fully discovered, and <strong>the</strong>y left inexcusable.<br />
Besides, <strong>the</strong> instances referred to regard not all mankind, but <strong>the</strong><br />
people <strong>of</strong> Israel, and God’s dealings with <strong>the</strong>m, not in relation to <strong>the</strong>ir<br />
spiritual and eternal welfare, but <strong>the</strong>ir civil and temporal estate, as a<br />
body politic, as has been shown in <strong>the</strong> first Part <strong>of</strong> this work.<br />
(9.) “Is it suitable 46 to <strong>the</strong> same wisdom and sincerity, to move such<br />
persons by promises to repent and believe; and to require <strong>the</strong>m, having<br />
such promises, to cleanse <strong>the</strong>mselves from all filthiness <strong>of</strong> flesh and<br />
spirit, perfecting holiness in <strong>the</strong> fear <strong>of</strong> God? What wit <strong>of</strong> man can<br />
show, how God can be serious in calling such men to faith and<br />
repentance, much less in his concern that <strong>the</strong>y might do so, or in his<br />
trouble that <strong>the</strong>y have not done so; and yet be serious and in good<br />
earnest in his antecedent decree to deny <strong>the</strong>m that aid, without which<br />
<strong>the</strong>y never can believe or repent?”<br />
To which may be replied; that God is serious in calling men to faith<br />
and repentance, and as serious in his decrees ei<strong>the</strong>r to give or deny that<br />
grace, without which none can ever believe or repent, is certain; and it<br />
must be owned, it would appear unsuitable to his wisdom and sincerity,<br />
should he move such persons by promises, and call such to faith and<br />
repentance, to whom, by an antecedent decree, he had determined to<br />
deny that grace, without which <strong>the</strong>y could never believe and repent.<br />
But, <strong>the</strong>n, it remains to be proved, which, I think, can never be<br />
proved, that God calls any persons, and moves <strong>the</strong>m by promises to<br />
believe in Christ, to <strong>the</strong> saving <strong>of</strong> <strong>the</strong>ir souls, or to evangelical<br />
repentance, to whom he does not give grace to believe and repent, or<br />
such who are not eventually saved.<br />
46 Ibid. p. 512; ed. 2. 490.<br />
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CHAPTER 8<br />
OF THE STATE AND CASE OF THE HEATHENS<br />
In favour <strong>of</strong> <strong>the</strong> doctrines <strong>of</strong> absolute election and reprobation,<br />
particular redemption, and special grace in conversion, we observe,<br />
that, for many ages, God suffered <strong>the</strong> hea<strong>the</strong>n world to walk in <strong>the</strong>ir<br />
own ways, leaving <strong>the</strong>m without a revelation <strong>of</strong> his mind and will,<br />
without <strong>the</strong> gospel, and means <strong>of</strong> grace; and which has been, and still<br />
is, <strong>the</strong> case <strong>of</strong> multitudes to this day.<br />
This it cannot reasonably be thought he would have done, had it<br />
been according to <strong>the</strong> counsel <strong>of</strong> his will that all <strong>the</strong> individuals <strong>of</strong><br />
mankind should be saved, and come to <strong>the</strong> knowledge <strong>of</strong> <strong>the</strong> truth; or<br />
had Christ died for and redeemed <strong>the</strong>m all; or was it <strong>the</strong> will <strong>of</strong> God<br />
to bestow on all men sufficient grace, whereby <strong>the</strong>y may be saved.<br />
Nor can it be thought that God deals more severely with men,<br />
according to <strong>the</strong> above doctrines, than he seems to have done with <strong>the</strong><br />
hea<strong>the</strong>n world in this respect: particularly, in favour <strong>of</strong> God’s decrees,<br />
it is observed, that if God conveys his gospel to, and bestows <strong>the</strong><br />
means <strong>of</strong> grace on some people, and not on o<strong>the</strong>rs, when <strong>the</strong> one are<br />
no more worthy <strong>of</strong> it than <strong>the</strong> o<strong>the</strong>r, and so must arise from his free<br />
grace, sovereign pleasure, and <strong>the</strong> counsel <strong>of</strong> his will; why may not <strong>the</strong><br />
decree <strong>of</strong> <strong>the</strong> end <strong>of</strong> bestowing salvation on some, and not on o<strong>the</strong>rs,<br />
as well as <strong>the</strong> decree <strong>of</strong> <strong>the</strong> means <strong>of</strong> sending <strong>the</strong> gospel to some, and<br />
not to o<strong>the</strong>rs, be thought to be equally free, absolute, and sovereign?<br />
And seeing it is in fact certain, that <strong>the</strong> greatest part <strong>of</strong> mankind have<br />
been always left destitute <strong>of</strong> <strong>the</strong> means <strong>of</strong> grace, we need not wonder<br />
why that God, who freely communicates <strong>the</strong> knowledge <strong>of</strong> himself by<br />
<strong>the</strong> gospel to some nations, denying it to o<strong>the</strong>rs, should hold <strong>the</strong> same<br />
method with individuals that he doth with whole bodies; for <strong>the</strong>
The Cause <strong>of</strong> God and Truth<br />
rejecting <strong>of</strong> whole nations by <strong>the</strong> lump, for so many ages, is much more<br />
unaccountable than <strong>the</strong> selecting <strong>of</strong> a few to be infallibly conducted to<br />
salvation, and leaving o<strong>the</strong>rs in that state <strong>of</strong> disability in which <strong>the</strong>y<br />
shall inevitably fail <strong>of</strong> it. Now to this it is replied 47 :<br />
I. “That this objection doth by no means answer <strong>the</strong> chief arguments<br />
produced against <strong>the</strong>se decrees, which are all taken from <strong>the</strong><br />
inconsistency <strong>of</strong> <strong>the</strong>m with <strong>the</strong> truth and sincerity <strong>of</strong> God’s<br />
declarations, with his commands to repent, his exhortations and<br />
desires that <strong>the</strong>y would, threats <strong>of</strong> ruin to <strong>the</strong>m that do not, and with<br />
all <strong>the</strong> promises, motives, and encouragements to induce <strong>the</strong>m unto<br />
it.”<br />
I observe, that this writer himself seems to be convinced, that this<br />
objection answers some, though not <strong>the</strong> chief, arguments produced<br />
against <strong>the</strong> absolute decrees <strong>of</strong> God. And as for those which are taken<br />
from <strong>the</strong> supposed inconsistency <strong>of</strong> <strong>the</strong>m with <strong>the</strong> truth and sincerity<br />
<strong>of</strong> God, in his declarations, <strong>the</strong>y have been replied to already, in this<br />
Part, under <strong>the</strong> article <strong>of</strong> Reprobation, to which <strong>the</strong> reader is referred,<br />
where it is made to appear, that <strong>the</strong>re is no inconsistency between <strong>the</strong>se<br />
decrees and <strong>the</strong> truth and sincerity <strong>of</strong> God in his declarations.<br />
It is much we should be called upon to show <strong>the</strong> like inconsistency,<br />
as is here pretended, between God’s declarations touching <strong>the</strong> hea<strong>the</strong>n<br />
world, and his dealings with <strong>the</strong>m, when it is agreed, on both sides, he<br />
has made no declarations <strong>of</strong> his mind and will to <strong>the</strong>m. This author<br />
goes on, and allows 48 , that <strong>the</strong>re is a greater depth in <strong>the</strong> divine<br />
providence, and in his dispensations towards <strong>the</strong> sons <strong>of</strong> men, than we<br />
can fathom by our shallow reason; but <strong>the</strong>n, it must be insolence in us<br />
to say, that God does not act, in <strong>the</strong> ordering <strong>of</strong> affairs in <strong>the</strong> world,<br />
according to <strong>the</strong> measures <strong>of</strong> true goodness, because we, who cannot<br />
dive into <strong>the</strong> reasons <strong>of</strong> his dispensations, cannot discern <strong>the</strong> footsteps<br />
<strong>of</strong> that goodness in all his various transactions towards men.<br />
47 Whitby, p. 515; ed. 2. 493.<br />
48 Ibid. p. 516, 517; ed. 2. 494, 495.<br />
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To which I heartily agree; and it would have been well if this author,<br />
and o<strong>the</strong>rs <strong>of</strong> <strong>the</strong> same cast with him, had carefully attended to such<br />
an observation, and contented <strong>the</strong>mselves with such a view <strong>of</strong> things;<br />
which must have stopped <strong>the</strong>ir mouths from calumniating <strong>the</strong><br />
goodness <strong>of</strong> God, on a supposition <strong>of</strong> his absolute decrees <strong>of</strong> election<br />
and reprobation. It is fur<strong>the</strong>r observed 49 , “that what God hath plainly<br />
and frequently revealed concerning his goodness, ought firmly to be<br />
owned and believed, although we are not able to discern how <strong>the</strong><br />
transactions <strong>of</strong> God in <strong>the</strong> world comport with our imperfect<br />
knowledge and weak notions <strong>of</strong> immense and boundless goodness.”<br />
All very right.<br />
To which is added 50 , that “seeing <strong>the</strong> revelations <strong>of</strong> this nature (<strong>of</strong><br />
divine goodness) are so clear and copious, have we not reason to<br />
believe <strong>the</strong>m, notwithstanding those little scruples which, from our<br />
fond ideas and imperfect notions <strong>of</strong> divine goodness, we do make<br />
against <strong>the</strong>m?” But, pray, what are <strong>the</strong>se plain and frequent, clear and<br />
copious, revelations <strong>of</strong> divine goodness? and what <strong>the</strong> things that are<br />
not so clearly revealed? why, we are told, that to apply <strong>the</strong>se things to<br />
our subject,<br />
1. “We know from Scripture, how dreadful for quality, how endless<br />
for duration, will be <strong>the</strong> punishment <strong>of</strong> every Christian who fails <strong>of</strong> <strong>the</strong><br />
salvation tendered; but we know so little <strong>of</strong> <strong>the</strong> future state <strong>of</strong><br />
hea<strong>the</strong>ns, that we are uncertain both as to <strong>the</strong> measure and duration <strong>of</strong><br />
<strong>the</strong>ir punishment.”<br />
Now not to take notice, that salvation is not tendered, and that a<br />
Christian, or one that truly deserves that name, cannot fail <strong>of</strong> it, or be<br />
liable to endless punishment; it is strange, that <strong>the</strong> dreadful punishment<br />
<strong>of</strong> any, and <strong>the</strong> endless duration <strong>of</strong> it, should be mentioned among <strong>the</strong><br />
plain and frequent, clear and copious revelations <strong>of</strong> divine goodness,<br />
49 Ibid. p. 517; ed. 2. 495.<br />
50 Ibid. p. 519; ed. 2. 496.<br />
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The Cause <strong>of</strong> God and Truth<br />
when it belongs to <strong>the</strong> plain and frequent, clear and copious revelations<br />
<strong>of</strong> divine justice. CONT….<br />
<strong>SAMPLE</strong>….To which this author has chiefly replied by referring me<br />
to Dr. Whitby’s Treatise <strong>of</strong> Original Sin, particularly respecting <strong>the</strong><br />
passages <strong>of</strong> Origen, Macarius <strong>the</strong> Egyptian, Athanasius, Basil, Cyrill,<br />
and Optatus. Whose replies to <strong>the</strong>se passages, as well as to some o<strong>the</strong>rs<br />
<strong>of</strong> Origen and Chrysostom, about which this man elsewhere so much<br />
blusters, are mere shifts and evasions, and chiefly lie in setting o<strong>the</strong>r<br />
passages against <strong>the</strong>m.<br />
It will not be denied, nor is it to be wondered at, that <strong>the</strong>re are some<br />
passages in those writers which may seem to militate against this<br />
doctrine; for no controversy being moved about it, <strong>the</strong>y wrote without<br />
guard; but, if it was entirely unknown till <strong>the</strong> times <strong>of</strong> Austin, it is much<br />
<strong>the</strong>re should be any thing <strong>of</strong> it in <strong>the</strong>ir writings; wherefore, upon <strong>the</strong>se<br />
considerations, I say again, and which was before my sense, that one<br />
full testimony in favour <strong>of</strong> it, before <strong>the</strong> controversy was moved, is <strong>of</strong><br />
more weight than ten which may seem to be against it.<br />
But to go on: this author replies to <strong>the</strong> passages referred to by me,<br />
partly by saying <strong>of</strong> o<strong>the</strong>rs <strong>of</strong> <strong>the</strong>m, as those <strong>of</strong> Hilary <strong>of</strong> Poictiers,<br />
Victorinus Afer, and Gregory Nazianzen, that <strong>the</strong>y are nothing to <strong>the</strong><br />
purpose; if <strong>the</strong> reader pleases to take his ipse dixit, his bare word for<br />
it; though <strong>the</strong> first <strong>of</strong> <strong>the</strong>se affirms, that sin and unbelief arise from <strong>the</strong><br />
transgression <strong>of</strong> our first parents; that all mankind are to be considered<br />
under <strong>the</strong> first man, and went astray when he did; and that man is born<br />
under original sin, and <strong>the</strong> law <strong>of</strong> it; and <strong>the</strong> o<strong>the</strong>r represents man in a<br />
state <strong>of</strong> nature, as dead through sin; and <strong>the</strong> third asserts, that all men<br />
sinned in Adam, fell by his sin out <strong>of</strong> paradise, were condemned<br />
through his disobedience, and lost <strong>the</strong> heavenly image. The passages<br />
<strong>of</strong> <strong>the</strong> ancients referred to which he has ventured to make some<br />
remarks upon, are those <strong>of</strong> Justin, Irenæus, Hilary <strong>the</strong> Deacon,<br />
Ambrose, and Mark <strong>the</strong> Eremite, which will be attended to.<br />
40
Part 4: – A Vindication<br />
1. Justin Martyr affirms 51 , that “we were born sinners:” which words<br />
this man says in one place I have translated to a false sense; but in some<br />
pages after, when he had forgot what he had sail before, says, it may<br />
be translated ei<strong>the</strong>r way; ei<strong>the</strong>r “we were or were made, or were born<br />
sinners:” but be this as it will, <strong>the</strong> question, he says, will return, in what<br />
sense Justin uses <strong>the</strong> word sinners, as it is now <strong>the</strong> question between<br />
us, in what sense St. Paul uses <strong>the</strong> word, Romans v.<br />
I answer, Justin does not use <strong>the</strong> word sinners for sufferers, in which<br />
sense our modern Arminians, silly enough, make <strong>the</strong> apostle to use it<br />
in <strong>the</strong> above place; and I can scarcely think our author has front<br />
enough to assert this, when he reads <strong>the</strong> passage in Justin, which stands<br />
thus; “We, who by him (Christ) have access to God, have not received<br />
<strong>the</strong> carnal, but spiritual circumcision, which Enoch, and those like him,<br />
kept; but we, seeing we were born sinners, have received it by baptism,<br />
through <strong>the</strong> mercy <strong>of</strong> God.”<br />
2. Irenæus 52 has such a passage as this referred to by me, “Christ hath<br />
granted us salvation, that what we lost in Adam, that is, to be after <strong>the</strong><br />
image and likeness <strong>of</strong> God, we might receive in Christ Jesus;” which<br />
this man, after Dr. Whitby, would have to be understood <strong>of</strong> <strong>the</strong><br />
immortality <strong>of</strong> <strong>the</strong> body, which is only a part <strong>of</strong> that image; whereas<br />
Irenæus 53 elsewhere makes this likeness to be in <strong>the</strong> whole man, body<br />
and soul, and particularly to consist in <strong>the</strong> reason <strong>of</strong> man, and <strong>the</strong><br />
freedom <strong>of</strong> his will, which, he says, he has lost; his words are <strong>the</strong>se 54 ;<br />
“Man being rational, et secundum hoc similis Deo, ‘and in this respect<br />
like to God,’ and being made free in his will, and <strong>of</strong> his own power, is<br />
himself <strong>the</strong> cause why he may become sometimes wheat, and<br />
sometimes chaff; wherefore he will be justly condemned, because<br />
being made rational, he hath lost true reason; and living irrationally, he<br />
51 Dialog. cum Truph. p. 261.<br />
52 Adv. Hæres. 1. 3, c. 20, p. 282.<br />
53 Ib. 1. 5, c. 6, p. 441.<br />
54 Adv. Hæres. 1. 4, c. 9, p. 326.<br />
41
The Cause <strong>of</strong> God and Truth<br />
acts contrary to <strong>the</strong> righteousness <strong>of</strong> God, giving himself up to every<br />
earthly spirit, and serving all sorts <strong>of</strong> pleasures.”<br />
Feuardentius 55 , Irenaeus’s annotator, interprets image, in <strong>the</strong> place in<br />
dispute, <strong>of</strong> <strong>the</strong> excellent gifts <strong>of</strong> grace, righteousness, and godliness,<br />
bestowed on man in his creation; it is <strong>the</strong>refore no piece <strong>of</strong> weakness,<br />
to cite or refer to such a passage, showing that man has lost by <strong>the</strong> fall<br />
<strong>the</strong> image <strong>of</strong> God, which chiefly lies, according to this ancient writer,<br />
in <strong>the</strong> freedom <strong>of</strong> his will, and <strong>the</strong> exercise <strong>of</strong> right reason.<br />
3. Hilary, <strong>the</strong> Deacon, is ano<strong>the</strong>r ancient writer cited and referred to<br />
by me, to prove that men are held in hell by Satan for <strong>the</strong> sin <strong>of</strong> Adam:<br />
and here I am gravely reprimanded for translating inferi “hell,” and not<br />
hades; but supposing <strong>the</strong> word inferi should not be used by Hilary, and<br />
that <strong>the</strong>se phrases apud inferos and in inferis are not to be met with in<br />
<strong>the</strong> passages referred to, as this man has put <strong>the</strong>m, as indeed <strong>the</strong>y are<br />
not; with what shame and confusion must he appear, who makes such<br />
large pretensions to accuracy, and takes every slight occasion, and<br />
indeed where <strong>the</strong>re is none at all, <strong>of</strong> charging o<strong>the</strong>rs with blunders!<br />
Hilary’s words are <strong>the</strong>se, speaking <strong>of</strong> sin being condemned by <strong>the</strong> cross<br />
<strong>of</strong> Christ; “Hence,” says he, “<strong>the</strong> authority, as it were, <strong>of</strong> sin was taken<br />
away, by which it held men (not apud inferos, as this man says, but) in<br />
inferno, in hell, for <strong>the</strong> sin <strong>of</strong> Adam.”<br />
Again, “Being delivered,” says he, “from a state <strong>of</strong> darkness, that is,<br />
pulled (not inferis, but) de inferno, ‘out <strong>of</strong> hell,’ in which we were held<br />
by <strong>the</strong> devil, both for our own, and <strong>the</strong> sin <strong>of</strong> Adam, who is <strong>the</strong> fa<strong>the</strong>r<br />
<strong>of</strong> all sinners; we are translated by faith into <strong>the</strong> heavenly kingdom <strong>of</strong><br />
<strong>the</strong> Son <strong>of</strong> God, that God might show us with what love he loves us,<br />
when he lifts us up de imo tartari, ‘out <strong>of</strong> <strong>the</strong> lowest hell,’ and<br />
introduces us into heaven with his own real Son.”<br />
Now, let Hilary mean what he will by infernus and imum tartari, it is<br />
certain, that according to him, men are in <strong>the</strong> custody <strong>of</strong> <strong>the</strong> devil, and<br />
are in some sort <strong>of</strong> punishment, propter delictum Adæ, “for <strong>the</strong> sin <strong>of</strong><br />
55 Annotat. in Irenæum, p. 285.<br />
42
Part 4: – A Vindication<br />
Adam,” which is what <strong>the</strong> passages were cited for. This writer, after<br />
Dr. Whitby, and which he has taken from him, cites a passage <strong>of</strong><br />
Hilary’s in which he says 56 , that “we do not endure <strong>the</strong> second death in<br />
hell for Adam’s sin, but only by occasion <strong>the</strong>re<strong>of</strong> it is exacted for our<br />
sins:” and I could direct him to ano<strong>the</strong>r in <strong>the</strong> same commentary 57 ,<br />
where he says, delicto Adœ multi tenentur a morte secunda in inferno<br />
inferiori; “many are held by <strong>the</strong> second death in <strong>the</strong> lowest hell for <strong>the</strong><br />
sin <strong>of</strong> Adam.”<br />
4. Ambrose is allowed to say some things <strong>of</strong> men’s deriving pollution<br />
and corruption from Adam, and it is owned that some passages in him<br />
do declare that he thought mankind defiled in Adam, and that <strong>the</strong>y are<br />
undone and destroyed in him: but Ambrose not only declares that a<br />
corrupt nature is derived from Adam, but also, that <strong>the</strong> fault <strong>of</strong> his<br />
transgression is transferred or imputed to his posterity, as appears from<br />
what I have cited from him.<br />
As to what Ambrose says concerning infants going to heaven, which<br />
he makes a doubt <strong>of</strong>, and being freed from punishment; it is to be<br />
hoped <strong>the</strong>y may, through <strong>the</strong> pardoning mercy <strong>of</strong> God, <strong>the</strong> blood <strong>of</strong><br />
Christ, and <strong>the</strong> regenerating grace <strong>of</strong> <strong>the</strong> Spirit, notwithstanding <strong>the</strong><br />
corruption <strong>of</strong> <strong>the</strong>ir nature, and <strong>the</strong> imputation <strong>of</strong> Adam’s sin to <strong>the</strong>m.<br />
5. Mark <strong>the</strong> Eremite is <strong>the</strong> last upon <strong>the</strong> list excepted to; who says,<br />
that “all men have been guilty <strong>of</strong> <strong>the</strong> sin <strong>of</strong> Adam’s transgression, and<br />
have <strong>the</strong>refore been condemned to death, so that without Christ <strong>the</strong>y<br />
cannot be saved.” Our author desires to know where <strong>the</strong> Latin word<br />
for guilty is to be found in this passage: Mark’s words are <strong>the</strong>se,<br />
cunctique peccato transgressionis fuerunt; which being literally<br />
rendered is, “all have been in <strong>the</strong> sin <strong>of</strong> his transgression;” and is not<br />
<strong>the</strong> sense <strong>the</strong> same?<br />
If <strong>the</strong>y were in it, <strong>the</strong>y must be guilty <strong>of</strong> it; for if not guilty, how<br />
should <strong>the</strong>y be condemned on account <strong>of</strong> it? for Mark adds, ideoque<br />
56 Comment on Romans 5. p. 209.<br />
57 Comment on Rom. 5. p. 272.<br />
43
The Cause <strong>of</strong> God and Truth<br />
capitali sententia condemnati, “and <strong>the</strong>refore have been capitally<br />
condemned,” or condemned to die, insomuch that without Christ <strong>the</strong>y<br />
cannot be saved; not merely from a corporal death by <strong>the</strong> resurrection<br />
from <strong>the</strong> dead, which wicked men will partake <strong>of</strong>, and yet not be saved;<br />
but from <strong>the</strong> second death, from wrath to come, which none will<br />
escape, but such who are saved by Christ with a spiritual and eternal<br />
salvation.<br />
The fourth charge brought against me by this writer, is great partiality<br />
in reciting all <strong>the</strong> passages <strong>of</strong> Vossius which relate to original sin,<br />
without taking notice <strong>of</strong> Dr. Whitby’s replies to <strong>the</strong>m. To which I have<br />
answered, by observing and proving, that I have not recited all <strong>the</strong><br />
passages <strong>of</strong> Vossius relating to this point, nor has he all <strong>the</strong> passages I<br />
have cited; and that Dr. Whitby has not replied to all <strong>the</strong> citations <strong>of</strong><br />
Vossius, and has passed over many passages <strong>of</strong> <strong>the</strong> ancients which he<br />
refers to.<br />
This author being shut up on every side, betakes himself to this<br />
miserable subterfuge, “that I have mistaken his meaning;” which was,<br />
he says, that I have recited all <strong>the</strong> passages <strong>of</strong> Vossius concerning<br />
original sin, which I have recited, without taking any notice <strong>of</strong> Dr.<br />
Whitby’s answers; which would have been true if I had not recited one<br />
<strong>of</strong> Vossius’s citations; but certain it is, that he would have had <strong>the</strong><br />
reader understand, that I have recited every individual citation <strong>of</strong><br />
Vossius; for in his margin he observes, that I have copied him even to<br />
his mistakes, which he affirms, without pointing out one single<br />
instance to support it.<br />
The reply to my answer to his fifth charge has nothing in it worthy<br />
<strong>of</strong> any notice; only I would observe, that to refer to passages <strong>of</strong> <strong>the</strong><br />
ancients which seem to favour <strong>the</strong> Arminian scheme, if not transcribed<br />
at length, is at one time chargeable with unfairness, and at ano<strong>the</strong>r time<br />
it is weakness to <strong>the</strong> last degree, to cite such passages from <strong>the</strong>m, in<br />
which <strong>the</strong>y seem to agree with <strong>the</strong>ir tenets, and not denied by us. So<br />
determined is this man to cavil at any rate!<br />
44
SCRIPTURE INDEX<br />
Volume 2<br />
Genesis<br />
49:11 ............. 293, 322<br />
Exodus<br />
32:10 ...................... 302<br />
Leviticus<br />
19:17 ........................ 59<br />
Deuteronomy<br />
5:29 .......................... 30<br />
29:29 ...................... 207<br />
32:9 ........................ 263<br />
33:17 ...................... 303<br />
1 Samuel<br />
3:18 ........................ 130<br />
2 Samuel<br />
24:1 ........................ 161<br />
1 Kings<br />
8:38 ........................ 576<br />
Job<br />
1:21 ........................ 130<br />
33:13 .......................... 8<br />
Psalms<br />
24:1 ........................ 356<br />
32:1, 2 .................... 226<br />
33:13, 15 ............... 169<br />
39:9 ........................ 130<br />
45:4 ........................ 467<br />
46:10 ...................... 129<br />
47:9 ........................ 535<br />
48:12 ...................... 518<br />
51:5 ...... 140, 419, 447<br />
52:8 ....................... 551<br />
77:10 ..................... 450<br />
81:13 ........................ 30<br />
92:12 ..................... 562<br />
97:1 ....................... 551<br />
127:1 ..................... 413<br />
139:29-31 ............. 151<br />
139:32, 33 ............. 148<br />
145:9 .......................... 5<br />
145:17 ................... 129<br />
147:19, 20 ................ 29<br />
Proverbs<br />
9:6 ............................. 30<br />
16:4 ..................... 1, 38<br />
21:1 ....................... 169<br />
24:17 ..................... 562<br />
29:1 .......................... 59<br />
Ecclesiastes<br />
7:15 ....................... 564<br />
7:29 .......................... 25<br />
9:11 ....................... 504<br />
Song <strong>of</strong> Solomon<br />
1:2 .......................... 432<br />
1:17 ....................... 552<br />
4:12 ....................... 491<br />
Isaiah<br />
1:9 .......................... 373<br />
5:4 ............................. 30<br />
6:9, 10 ................... 240<br />
9:6 ......... 232, 321, 358<br />
14:16 ..................... 563<br />
25:1 ....................... 282<br />
46<br />
27:11 .......................... 5<br />
33:16 ...................... 293<br />
33:18 ...................... 231<br />
40:5, 6.................... 247<br />
51:5 ........................ 561<br />
52:5, 6...................... 86<br />
53:8 .......................... 86<br />
54:8, 10 ................. 151<br />
Jeremiah<br />
1:5, 7 ...................... 244<br />
13:23 ...................... 507<br />
12:23 ...................... 111<br />
31:33 ...................... 107<br />
32:39, 40 ................... 4<br />
32:40 ...................... 503<br />
Ezekiel<br />
9:4 .......................... 310<br />
16:6 .......................... 60<br />
18 ............................. 69<br />
18:30 ........................ 30<br />
18:30-32 .................. 18<br />
18:31 ........................ 30<br />
24:13 ........................ 30<br />
36:27 .................. 4, 107<br />
Daniel<br />
4:35 ............................ 8<br />
Amos<br />
9:14 ........................ 561<br />
Jonah<br />
2:4 .......................... 375
Zephaniah<br />
3:1 .......................... 375<br />
Malachi<br />
1:2, 3 ........................ 59<br />
4:2 ................. 322, 330<br />
Mat<strong>the</strong>w<br />
1:21 ........................ 375<br />
3:9 ................. 462, 471<br />
5:14 ........................ 307<br />
5:44, 45 ................... 67<br />
7:24 ........................ 544<br />
11:20-24 ................ 210<br />
11:21, 22 ............... 183<br />
11:27 ...................... 460<br />
13:11 ........................ 43<br />
15:28 ...................... 208<br />
16:18 ...................... 538<br />
18:3 ........................ 588<br />
18:10 ...................... 527<br />
19:14 ...................... 588<br />
20:23 ............. 271, 276<br />
20:28 ...................... 309<br />
24:12 ...................... 563<br />
24:13 ........................ 35<br />
24:24 ...................... 527<br />
24:30 ...................... 251<br />
25:21 ...................... 340<br />
26:24 ............... 59, 205<br />
Mark<br />
16:15, 16 ................. 45<br />
16:16 .................. 10, 35<br />
Luke<br />
5:36, 37 ................. 484<br />
6:6-35, 36 ................ 67<br />
7:9 .......................... 208<br />
8:12 .......................... 94<br />
10:31, 32 ................. 60<br />
Scripture Index<br />
11:40 ..................... 467<br />
12:28 ..................... 209<br />
12:47 ..................... 210<br />
13:34 ........................ 30<br />
17:7-10 .................. 403<br />
22:32 ..................... 564<br />
22:42 ..................... 130<br />
John<br />
1:29 ............... 307, 321<br />
3:5 .......................... 393<br />
3:16 .......... 17, 30, 323<br />
3:19 .......................... 11<br />
3:21 ....................... 495<br />
3:27 ...... 253, 403, 487<br />
4:10, 14 ................. 526<br />
4:42 .......................... 56<br />
6:44 ....................... 450<br />
8:34-36 .................. 421<br />
10:16 ..................... 266<br />
12:32 ..................... 363<br />
14:6 ....................... 207<br />
16:24 ........................ 59<br />
17:5 ....................... 251<br />
17:12 ........................ 16<br />
17:22 ..................... 539<br />
20:29 ..................... 208<br />
20:30, 31 .................. 48<br />
Acts<br />
2:40 .......................... 10<br />
3:1 .......................... 190<br />
3:19 .......................... 30<br />
4:12 ....................... 207<br />
4:36 ....................... 291<br />
5:31 .......................... 96<br />
10:2 ....................... 189<br />
10:4 ....................... 189<br />
10:22 ..................... 190<br />
10:25 ..................... 189<br />
10:30 ..................... 190<br />
10:34, 35 ....... 186, 189<br />
47<br />
10:43 ........................ 96<br />
11:14 ...................... 189<br />
13:48 ................35, 278<br />
14:16 ........................ 29<br />
14:18 ........................ 59<br />
15:17, 18 ............... 129<br />
16:30, 31 ................. 47<br />
17:24, 25 ............... 194<br />
17:29 ...................... 194<br />
17:30 ................. 30, 59,<br />
183, 195<br />
20:32 ........................ 48<br />
21:14 ...................... 130<br />
Romans<br />
1:1 .......................... 240<br />
1:16 ..................48, 198<br />
1:16, 23, 25 ........... 198<br />
1:20, 21 ................. 192<br />
1:28 ........................ 240<br />
2:12 ............... 201, 206<br />
2:14, 15 ................. 201<br />
3:2 .......................... 201<br />
3:10 ........................ 140<br />
3:17 ............................ 3<br />
3:28 ........................ 154<br />
3:29 ............... 186, 187<br />
5:1 .......................... 153<br />
5:9 .......................... 353<br />
5:12 ........................ 575<br />
5:12, 18 ............... 9, 26<br />
5:14 .......................... 87<br />
5:19, 21 ................. 352<br />
7:18 ....... 116, 140, 388<br />
7:23-25 .................. 439<br />
8:7 .............................. 3<br />
8:28 ........................ 129<br />
8:32 ........................ 324<br />
8:35 ............... 526, 530<br />
8:38, 39 ................. 151<br />
9:10-12 .................. 240
9:14 ........................ 237<br />
9:17, 22, 23 ............. 38<br />
9:18 ............. 5, 39, 387<br />
9:18, 22 ..................... 1<br />
9:21 ........................ 313<br />
9:22 .......................... 16<br />
10:12 ............. 186, 188<br />
10:13 ...................... 188<br />
10:14 ....... 45, 188, 196<br />
10:17 ............... 94, 189<br />
11:33 .................... 8, 68<br />
11:36 ........................ 38<br />
14:23 ...................... 196<br />
16:14 ...................... 243<br />
16:20 ...................... 413<br />
1 Corinthians<br />
1:2 .......................... 582<br />
1:21 .......................... 92<br />
1:25-29 .................... 14<br />
1:30 ........................ 321<br />
2:4 ............................ 91<br />
3:17 ........................ 515<br />
4:7 .........253, 403, 487<br />
4:15 .......................... 91<br />
6:9-11 ...................... 93<br />
12:8-10 .................. 564<br />
14:20 ...................... 588<br />
15:3 .......................... 86<br />
2 Corinthians<br />
4:3 ............................ 43<br />
4:4 .......................... 240<br />
4:7 ............................ 92<br />
5:19 ........................ 307<br />
5:20 .................... 11, 30<br />
5:21 .......................... 86<br />
6:16, 18 ................. 150<br />
7:1 .......................... 150<br />
Galatians<br />
2:20 ........................ 491<br />
The Cause <strong>of</strong> God and Truth<br />
2:21 .......................... 73<br />
3:13 .......................... 86<br />
5:22 ............................ 4<br />
Ephesians<br />
1:3, 4 ..................... 225<br />
1:3-5 ...................... 259<br />
1:4 ......... 225, 264, 278<br />
1:4, 5 ..................... 227<br />
1:5-6 ......................... 39<br />
1:11 ....................... 224<br />
1:19 ....................... 589<br />
2:5 ............................. 60<br />
2:8, 9 ..................... 487<br />
2:8-10 .................... 506<br />
2:10 ....................... 468<br />
2:12 .............. 184, 197,<br />
207, 209<br />
2:18 ....................... 197<br />
3:8 .......................... 504<br />
4:32 .......................... 67<br />
Philippians<br />
1:29 ....................... 487<br />
2:8 .......................... 363<br />
2:12 .......................... 30<br />
2:13 ....................... 502<br />
4:3 .......................... 224<br />
4:8 .......................... 114<br />
Colossians<br />
1:27 .......................... 43<br />
1 Thessalonians<br />
1:5 ............................. 91<br />
4:5 .......................... 207<br />
4:9 ............................. 67<br />
2 Thessalonians<br />
1:8, 9 ..................... 183<br />
2:4, 11, 12 ................ 16<br />
2:8 .......................... 413<br />
48<br />
2:11, 12 ................. 240<br />
2:13 .......................... 35<br />
3:3 .......................... 564<br />
1 Timothy<br />
1:13 .......................... 93<br />
2:1 ............................ 62<br />
2:4 ............ 12, 30, 212,<br />
295, 301<br />
4:10 ............... 301, 307<br />
2 Timothy<br />
1:9, 10.................... 259<br />
3:15 .......................... 48<br />
Titus<br />
1:2 .......................... 209<br />
2:11 .......................... 48<br />
2:14 .......................... 65<br />
3:5, 6 ...................... 203<br />
Hebrews<br />
2:9 .......................... 342<br />
2:10 ........................ 343<br />
6:4-6 ...................... 542<br />
8:12 .......................... 20<br />
10:10 ...................... 582<br />
10:22 ...................... 154<br />
10:26 ...................... 520<br />
11:1 ........................ 196<br />
11:6 ........................ 191<br />
James<br />
1:18 .......................... 91<br />
4:15 ........................ 129<br />
1 Peter<br />
1:2, 3, 5, 13, 17 .... 150<br />
1:16 .......................... 24<br />
1:23 .......................... 91
2 Peter<br />
1:3, 4 ........................ 12<br />
1:3, 5 ...................... 114<br />
1:10 .......................... 30<br />
1:20, 21 ................. 590<br />
3:9 .......................... 226<br />
1 John<br />
1:8 .......................... 424<br />
Scripture Index<br />
2:2 ................. 307, 321,<br />
324, 364<br />
3:2, 3 ..................... 149<br />
3:9 .......................... 589<br />
3:17 .......................... 60<br />
3:20 ....................... 157<br />
3:23 .......................... 30<br />
4:14 .......................... 56<br />
4:19 ............................ 4<br />
Jude<br />
1:3 .......................... 301<br />
Revelation<br />
5:9 ............................ 64<br />
17:17 ...................... 161<br />
22:17 ........................ 30<br />
49