the works of john gill vol2 SAMPLE

Contents of the Works of John Gill
Volume 1:
The Cause of God and Truth, Parts 1 & 2
Volume 2:
The Cause of God and Truth, Parts 3 & 4
Volume 3:
An Exposition of the Book of Solomon’s Song
Volume 4:
A Complete Body of Doctrinal and Practical Divinity –
Book 1: Of God – His Word Names, Nature, Perfections,
and Persons
Book 2: Of the Acts and Works of God
Book 3: Of the External Works of God
Book 4: Of the Acts of the Grace of God Towards and upon His Elect
in Time
Book 5: Of the Grace of Christ, as Expressed in His States of
Humiliation and Exaltation and the Offices Exercised by Him in
Them
Book 6: Of the Blessings of Grace
Volume 5:
A Complete Body of Doctrinal and Practical Divinity –
Book 1: Of the Final State of Men
Book 2: Of the Worship of God, or Practical Religion
Book 3: Of External Worship, as Public
Book 4: Of the Public Ordinances of Divine Worship
Book 5: Of Private Worship, or of Various Duties, Personal, Relative,
Domestic, and Civil
A Dissertation Concerning the Baptism of Jewish Proselytes
Volume 6:
A Collection of Sermons and Tracts –
Annual Sermons

Volume 6 (cont.):
Occasional Sermons
Funeral Sermons
Volume 7:
A Collection of Sermons and Tracts –
Ordination Sermons
Polemical Tracts
Dissertations
Volume 8:
A Collection of Sermons and Tracts –
The Doctrine of the Trinity: Stated and Defended
Sermon 1: The Doctrine of the Resurrection, Stated and Defended:
in Two Sermons
Sermon 2
The Doctrine of Justification: By the Righteousness of Christ,
Stated and Maintained
The Doctrines of God’s Everlasting Love to His Elect, and Their
Eternal Union with Christ
The Doctrine of the Saints Final Perseverance, Asserted and Vindicated
The Doctrine of Predestination: Stated, and Set in the Scripture Light
The Prophesies of the Old Testament, respecting the Messiah, Considered;
and Proved to be Literally Fulfilled in Jesus
A Dissertation: Concerning the Antiquity of the Hebrew Language,
Letters, Vowel-Points, and Accents
Two Discourses; The One on Prayer, the Other on Singing of Psalms:
From 1 Corinthians 14:15
An Essay: On the Original of Funeral Sermons, Orations, and Odes
A Declaration of the Faith and Practice of the Church of Christ in
Carter-Lane, Southwark
Volume 9:
A Discourse on the Five Points
A Discourse of the Grounds and Reasons of the Christian Religion
Miscellaneous

The
WORKS OF JOHN GILL, D.D.
Volume 2
The Cause of God and Truth
Parts 3 & 4
PARTICULAR BAPTIST
HERITAGE BOOKS
Knightstown, Indiana

The Works of John Gill, D.D. – Volume 2
The Cause of God and Truth – Parts 3 & 4
Originally published 1838
First PBHB Edition 2022
Particular Baptist Heritage Books
7346 S. Grant City Rd.
Knightstown, IN 46148
email: info@particularbaptistbooks.com
website: www.ParticularBaptistBooks.com
PBHB is committed to recovering and preserving the literary
heritage of Particular Baptists in attractive, hard-cased, heirloom
quality format.
General Editor: D.W. Barger
Editorial Director: Brandon Crawford
Copy Editors: A.J. Hammaker, Nolan Barger
ISBN: 978-1-64127-030-4
Book cloth – Hardcover
Cataloging data:
1. Baptists – Great Britain – Gill, John, 1697-1771.
2. Theology.
3. Particular Baptists – England.
Printed and bound in the U.S.A by
MissionBookmakers.com

CONTENTS
Publisher’s Note .......................................................................................... ix
General Preface ........................................................................................... xi
Original Preface ....................................................................................... xix
PART 3
CHAP.
PAGE.
1. Of Reprobation .............................. 1
2. Of Election .................................... 28
3. Of Redemption ............................. 42
4. Of Efficacious Grace ................... 89
5. Of the Freedom of
the Will of Man ........................... 103
CHAP.
PAGE.
6. Of the Perseverance of
the Saints ...................................... 148
7. Of the Prescience and Providence
of God .......................................... 159
8. The State and Case of the
Heathens ...................................... 180
PART 4
SECTION
PAGE
THE INTRODUCTION................ 215
CHAPTER 1:
OF PREDESTINATION ....................... 221
1. Clemens Romanus A.D. 69 ...... 224
2. Ignatius A.D. 110 ....................... 228
3. Justin A.D. 150 ........................... 230
4. Minutius Felix A.D. 170 ............ 235
5. Irenæus A.D. 180 ....................... 238
6. Clemens Alexandrinus
A.D. 190 ....................................... 243
7. Tertullian A.D. 200 .................... 247
8. Origenes Alexandrinus
A.D. 230 ....................................... 249
9. Cæcilius Thascius Cyprianus
A.D. 250 ....................................... 253
10. Novatianus A.D. 250 ............... 256
11. Athanasius A.D. 350 ................ 258
12. Hilarius Pictaviensis
A.D. 360 ....................................... 263
13. Basilius Cæsariensis
A.D. 370 ....................................... 266
14. Cyrillus Hierosolymitanus
A.D. 370 ....................................... 268
15. Gregorius Nazianzenus
A.D. 370 ....................................... 269
16. Hilarius Diaconus
A.D. 380 ....................................... 272
17. Ambrosius Mediolanensis
A.D. 380 ....................................... 275
18. Joannes Chrysostomus ............ 278
19. Hieronymus A.D. 390 ............. 281
CHAPTER 2:
OF REDEMPTION ................................. 287
1. Clemens Romanus A.D. 69 ...... 289
2. Barnabas A.D. 70 ....................... 291
3. Ignatius A.D. 110 ....................... 292
4. Justin A.D. 150 ........................... 293
5. Ecclesia Smyrnensis
A.D. 169 ....................................... 296
v

6. Irenæus A.D. 180 ....................... 299
7. Tertullian A.D. 200 .................... 302
8. Origenes Alexandrinus
A.D. 230 ....................................... 305
9. Cyprian A.D. 250........................ 310
10. Lactantius A.D. 320 ................. 315
11. Paulinas Tyrius A.D. 325 ........ 318
12. Eusebius Pamphilius
Cæsariensis A.D. 330 ............... 320
13. Julius Firmicus A.D. 350 ......... 325
14. Athanasius A.D. 350 ................ 327
15. Macarius Ægyptius
A.D. 350 ....................................... 331
16. Hilarius Pictaviensis
A.D. 363 ....................................... 333
17. Basilius Cæsariensis
A.D. 370 ....................................... 335
18. Optatus Milevitanus
A.D. 370 ....................................... 337
19. Victorinus A.D. 365 ................. 338
20. Marcus Eremita A.D. 390 ....... 340
21. Faustinus A.D. 390 .................. 342
22. Cyrillus Hierosolymitanus
A.D. 370 ....................................... 344
23. Gregorius Nazianzenus
A.D. 370 ....................................... 346
24. Didymus Alexandrinus
A.D. 370 ....................................... 348
25. Gregorius Nyssenus
A.D. 380 ....................................... 349
26. Pacianus Barcinonensis vel
Barcilonensis A.D. 380 ............ 352
27. Hilarius Diaconus A.D. 380 ... 354
28. Ambrosius Mediolanesis
A.D. 380 ....................................... 356
29. Epiphanius A.D. 390 ............... 361
30. Gaudentius Brixiensis
A.D. 390 ....................................... 363
31. Joannes Chrysostomus
A.D. 390 ....................................... 365
The Cause of God and Truth
32. Ruffinus Aquileiensis
A.D. 390 ....................................... 368
33. Hieronymus A.D. 390 ............. 371
CHAPTER 3: OF ORIGINAL SIN,
THE IMPOTENCE OF MAN’S
FREE WILL, &c. ....................................... 379
1. Clemens Romanus A.D. 69 ...... 382
2. Barnabas A.D. 70 ....................... 383
3. Ignatius A.D. 110 ....................... 384
4. Justin A.D. 150 ........................... 385
5. Irenæus A.D. 180 ....................... 388
6. Clemens Alexandrinus
A.D. 190 ....................................... 391
7. Tertullian A.D. 200 .................... 393
8. Origenes Alexandrinus
A.D. 230 ....................................... 395
9. Gregorius Neocæsariensis
A.D. 240 ....................................... 400
10. Cyprian A.D. 250 ..................... 402
11. Arnobius A.D. 290 .................. 405
12. Lactantius A.D. 320 ................. 407
13. Eusebius Cæsariensis
A.D. 330 ....................................... 410
14. Macarius Ægyptius
A.D. 350 ....................................... 411
15. Athanasius A.D. 350 ............... 416
16. Hilarius Pictaviensis
A.D. 360 ....................................... 419
17. Victorinus Afer A.D. 365 ....... 423
18. Optatus Milevitanus
A.D. 370 ....................................... 424
19. Cyrillus Hierosolymitanus
A.D. 370 ....................................... 425
20. Basilius Cæsariensis
A.D. 370 ....................................... 426
21. Gregorius Nazianzenus
A.D. 370 ....................................... 428
22 Gregorius Nyssenus
A.D. 380 ....................................... 431
23. Hilarius Diaconus
A.D. 380 ....................................... 435

24. Ambrosius Mediolanensis
A.D. 380 ....................................... 437
25. Epiphanius A.D. 390 ............... 441
26. Marcus Eremita A.D. 390 ....... 442
27. Joannes Chrysostomus
A.D. 390 ....................................... 444
28. Hieronymus A.D. 390 ............. 447
CHAPTER 4:
OF EFFICACIOUS GRACE .................. 455
1. Clemens Romanus A.D. 69 ...... 457
2. Barnabas A.D. 70 ....................... 458
3. Justin A.D. 150 ........................... 460
4. Irenæus A.D. 180 ....................... 462
5. Clemens Alexandrinus
A.D. 190 ....................................... 464
6. Tertullian A.D. 200 .................... 466
7. Origenes Alexandrinus
A.D. 230 ....................................... 469
8. Cyprian A.D. 250........................ 474
9. Eusebius Cæsariensis
A.D. 330 ....................................... 477
10. Athanasius A.D. 350 ................ 479
11. Macarius Ægyptius
A.D. 350 ....................................... 482
12. Hilarius Pictaviensis
A.D. 360 ....................................... 484
13. Basilius Cæsariensis
A.D. 370 ....................................... 486
14. Gregorius Nazianzenus
A.D. 370 ....................................... 488
15. Didymus Alexandrinus
A.D. 370 ....................................... 490
16. Gregorius Nyssenus
A.D. 380 ....................................... 491
17. Hillarius Diaconus
A.D. 380 ....................................... 493
18. Ambrosius Mediolanensis
A.D. 380 ....................................... 495
19. Marcus Eremita A.D. 390 ....... 499
Contents
20. Joannes Chrysostomus
A.D. 390 ....................................... 501
21. Hieronymus A.D. 390 ............. 503
CHAPTER 5:
OF PERSEVERANCE ............................ 509
1. Clemens Romanus A.D. 69 ...... 511
2. Barnabas A.D. 70 ....................... 512
3. Ignatius A.D. 110 ....................... 513
4. Irenæus A.D. 180 ....................... 514
5. Epistola Martyrum Galliæ
A.D. 180 ....................................... 516
6. Clemens Alexandrinus
A.D. 190 ....................................... 518
7. Tertullian A.D. 200 .................... 521
8. Origenes Alexandrinus
A.D. 230 ....................................... 526
9. Cyprian A.D. 250 ....................... 530
10. Lactantius A.D. 320 ................. 534
11. Eusebius Cæsariensis
A.D. 330 ....................................... 535
12. Chronomatius A.D. 335 ......... 536
13. Athanasius A.D. 350 ............... 538
14. Macarius Ægyptius
A.D. 350 ....................................... 541
15. Hilarius Pictaviensis
A.D. 350 ....................................... 543
16. Basilius Cæsariensis
A.D. 370 ....................................... 546
17. Gregorius Nazianzenus
A.D. 350 ....................................... 549
18. Gregorius Nyssenus
A.D. 380 ....................................... 551
19. Hilarius Diaconus
A.D. 380 ....................................... 553
20. Ambrosius Mediolanensis
A.D. 380 ....................................... 556
21. Joannes Chrysostomus
A.D. 390 ....................................... 559
22. Hieronymus A.D. 390 ............. 561
vii

CHAPTER 6:
OF THE HEATHENS ............................ 567
The Cause of God and Truth
A Table of the Ancient Writers cited in this Fourth Part ................. 571
A VINDICATION OF THE CAUSE OF
GOD AND TRUTH, &c. ................................................................. 573
Scripture Index ........................................................................................ 607

Publisher’s Note
It is hoped that our books will reintroduce many of today’s Calvinistic
Baptists to the literary heritage of their notable and largely forgotten
forefathers, the Particular Baptists.
Their written works were both spiritually rooted and theologically
driven. They offer not only penetrating insights into God’s Word, but
also a deep spirit of devotion to Christ.
Our team works hard to provide the reader with unabridged, wordfor-word
renditions of these valuable works in new and durable
formats. This means keeping the original spellings, punctuations, and
sentence structures of the originals even as we employ modern fonts
and book binding techniques.
For clarity, we also wish to inform our readers that our publishing of
an author’s works does not necessarily entail a complete endorsement
of every doctrinal point held by that author. Our goal is to give our
readers access to Particular Baptist sources which will edify the Church
and continue the work of Baptist historiography, not to stifle our
heritage in the hope of strengthening present convictions.
Finally, among the many pressing needs of Calvinistic Baptist churches
today is the need to identify, recover, and preserve their rich literary
heritage.
If you agree, there is a way for you to help. Our publishing ministry
depends heavily upon financial partners eager to subsidize the cost of
republishing these valuable works.
Will you prayerfully consider becoming a publishing partner?
To do so, visit our website: www.ParticularBaptistBooks.com
ix

General Preface
John Gill (1697–1771), known affectionately as “Dr. Voluminous,” 1
was a scholar-pastor who served as a faithful minister to the same
church for fifty-one years in Southwark (London). Additionally, God
used Mr. Gill to stand as a tower of truth to fellow Baptists throughout
the country and was also greatly appreciated by “many other churches
of different denominations.” 2
By many accounts he can rightly be considered the greatest
theologian within the Particular (Calvinistic) Baptist tradition. He left
an indelible impression upon the eighteenth-century non-conformist
religious movement, and according to fellow minister and admirer
John Collet Ryland, he is to be credited for the Particular Baptist’s
“unswerving allegiance to the doctrine of Scripture” 3 during a time
when many churches throughout England were crippled by the
rationalistic proponents of the Enlightenment movement. 4 In fact, it
was during this time that “only among the Baptists do we find
traditional Reformed orthodox exegesis of any significant note, in the
work of the brilliant but somewhat anachronistic figure of John Gill.” 5
In this way, Gill stood as “a bastion against the destructive forces
unleashed during the eighteenth century” 6 and thus, will forever be
1 A term believed to be coined by Gill’s friend John Collet Ryland referencing Gills
insatiable appetite for reading, learning, and most noticeably, writing.
2 John Rippon, A Brief Memoir of the Life and Writings of the Late Rev. John Gill, D.D.
Reprint ed., edited by D. W. Barger (London: Knightstown, IN: Particular Baptist
Heritage Books, 2022), 34.
3 John Collet Ryland, The Beauty of Social Religion (Northhamptonshire Baptist
Association, 1771), 7.
4 A movement which questioned many truths fundamental to the Christian faith. It
resulted in the growth of Deism and other more radical forms of unbelief such as
Skepticism and Atheism.
5
Carl R. Trueman, “The End of Reformed Orthodoxy,” in The Oxford Handbook
of Early Modern Theolgy, 1600-1800, edited by Ulrich L. Lehner, Richard A.
Muller, A. G. Roeber (New York City: Oxford University Press, 2016), 192.
6 Michael Haykin, “John Gill Comes to London (1719).” Unpublished seminary
lecture given at Covenant Baptist Theological Seminary, Owensboro, KY.
xi

The Cause of God and Truth
remembered for his contributions to and defense of English Reformed
orthodoxy.
Regarding Gill’s theological commitments, Muller observes that Gill
“stands in the trajectory of the older Reformed orthodoxy … [and]
remains one of the most significant representatives of so-called precritical
exegesis in eighteenth-century Britain.” 7 Elsewhere, Muller
suggests that a “brief survey of Gill’s sources indicates that, after the
Bible, the main positive points of reference for Gill’s theology were
the great Reformed and Puritan writers of the seventeenth century.” 8
In Muller’s words, this locates Gill “in relation to the Reformed
dogmatic tradition, specifically, the tradition of Puritanism and its
continental analogue, post-Reformation Reformed orthodoxy.” 9
Furthermore, it evidences that “without in any way diminishing Gills
commitment to the distinctive teachings of the Baptist churches, it
identifies the larger number of his theological antecedents as thinkers
not belonging to the Baptist tradition: Gill was not, in other words,
and insular thinker, but he was clearly selective.” 10
Perhaps Gill’s unwavering commitment to Biblical and Reformed
truth could be best communicated by sharing an actual account related
to his work entitled The Cause of God and Truth. 11 Since its original
publication in 1738, it stands unmatched as the surest defense of the
doctrines of grace.
C. H. Spurgeon records, “My eminent predecessor, Dr. [John] Gill,
was told, by a certain member of his congregation who ought to have
known better, that if he published his book, The Cause of God and
Truth, he would lose some of his best friends, and that his income
7 Richard A. Muller, “Review of The Collected Writings of John Gill by John Gill.” Calvin
Theological Journal 38.2 (2003), 380.
8 Richard A. Muller, “John Gill and the Reformed Tradition: A Study in the
Reception of Protestant Orthodoxy in the Eighteenth Century,” in The Life and
Thought of John Gill (1697-1771): A Tercentennial Appreciation, edited by Michael Haykin
(Leiden: Brill, 1997), 55.
9 Muller, “John Gill and the Reformed Tradition,” 55.
10 Muller, “John Gill and the Reformed Tradition,” 55.
11
John Gill, The Cause of God and Truth in Four Parts, Reprint ed., edited by D. W.
Barger (Knightstown, IN: Particular Baptist Heritage Books, 2022).
xii

General Preface
would fall off. The doctor said, 'I can afford to be poor, but I cannot
afford to injure my conscience;' and he has left his mantle as well as
his chair in our vestry." 12
While Gill wrote prolifically on many practical and doctrinal subjects,
today he is perhaps best known for his commentary on the whole
Bible, which remains in popular use today. 13 This massive undertaking
took Gill roughly twenty-two years to complete, from 1746 to 1768,
and when completed the work filled ten thousand pages in a total of
seven folio volumes in small print. In 1748, at the age of 51, after his
completion of the New Testament commentary portion, Gill was
awarded a Doctor of Divinity by the University of Aberdeen, who
among other things, recognized Gill’s rabbinical scholarship.
The continued demand for Gill’s Commentary and other published
works is perhaps best understood in the words of J. C. Philpot (1802–
1869) in his review of Gill’s ‘Solomon’s Song’: 14
As an expositor of Scripture, Gill shines with unrivaled luster. John
Owen’s Commentary on Hebrews is probably the deepest and greatest
ever given to the church, but Gill is more readable, more concise and
pregnant, more lively and animated than Owen; if he did not dig so
deeply in the mines of heavenly truth nor turn up such massive ore,
yet is there dust of gold in all that he lays bare and brings to the light
of day. Both Owen and Gill were Masters in Israel, both eminent for
natural abilities and acquired learning, both good and great men whose
works praise them in the gates and whom successive generations rise
up and call blessed. 15
Since their original publication, many of Gill’s works have thankfully
survived, largely due to the efforts of David Alfred Doudney (1811–
12 C. H. Spurgeon, Autobiography, Revised ed., edited by Susannah Spurgeon and
Joseph Harrald (Carlisle, PA: Banner of Truth, 1973), 2:477.
13 This was the first commentary ever produced by a single author on the entire New
Testament.
14 To learn more about Joseph Philpot, consult J. H. Philpot, The Seceders: the Story of
J. C. Philpot and William Tiptaft, Reprint ed. (Carlisle, PA: Banner of Truth, 1961).
15 J. C. Philpot, “Review of An Expositions of the Books of Solomon’s Songs,
Commonly Called Canticles.” Gospel Standard Reviews 1 (1901).
xiii

The Cause of God and Truth
1894). 16 It is “mainly Doudney’s excellent productions that have
provided the basis of modern reprints.” 17 With some research, one can
still locate many of Gills’ works; however, when found, they are
difficult to read due to small, outdated type and formatting methods.
Considering the ways in which God used this Particular Baptist
minister to reform and guide the Church during a critical time in her
history, it is somewhat baffling as to why Gill’s completed works have
not been compiled and freshly typeset for the benefit of the modern
church. The fault may lie in part to a misunderstanding of Gill’s life
and ministry.
Timothy George shares three reasons why he believes Gill’s life and
ministry has suffered neglect. First, during times of controversary, Gill
was called upon to defend biblical truth. As such, his writings were at
times polemical, which inadvertently produced many enemies that
carried over into following centuries. Second, the theological
descendants of Gill may have, at times, carried his theology further
than he would have been comfortable with. This led to a distorted view
of Gill based on others rather than Gill himself. Third, Gill was an
intense defender of the doctrines of grace (i.e. the five points of
Calvinism). As a result, many of his other works have tended to be
overshadowed by his admirable zeal for gospel purity. George
contends for “a more balanced presentation of his life and work.” 18
This publisher agrees.
Thankfully, in the current century, amid a growing movement to
resource and retrieve classic Reformed theology, Gill has captured the
interest of many. Particular Baptist Heritage Books is excited about the
many efforts underway to reevaluate and publish works related to the
life and ministry of such an eminent theologian and exegete so mightily
used by God. As part of this commendable effort to make Gill’s works
16 Doudney's abridgment of John Gill's expositions of the Old and New Testaments
appeared in six volumes between the years 1852 and 1854.
17 George M. Ella, John Gill and the Cause of God and Truth (Eggleston: Go Publications,
1995).
18
Timothy George, “John Gill”, Theologians of the Baptist Tradition, edited by
Timothy George and David S. Dockery (B&H Academic, Nashville, 2001).
xiv

General Preface
accessible once again, we have set out to republish the works of Gill
which were not included in Gill’s Commentary on the Old and New
Testament. While Gill’s commentaries have remained accessible
throughout the centuries, his other important works have largely
remained out of print.
The projected Works of John Gill will include nine volumes. A
breakdown of each volume’s content may be found in subsequent
pages of this book. Each volume will include unabridged, newly
typeset, word-for-word republications of the originals. This means
keeping the original spellings, punctuations, and sentence structures of
the originals even as we employ modern fonts, formatting and book
binding techniques. Each volume will be produced with quality
clothbound hard covers and finished off with gold stamped lettering
and satin bookmarks, the type of quality such works deserve.
Our prayer is that the Works of John Gill will further equip modern
Christians in the pursuit of growing in the knowledge and grace of the
Lord Jesus Christ. Gill’s contributions in the areas of theology and
biblical exegesis will be found helpful in aiding any individual to pursue
a deeper understanding God’s word. Lastly, Gill has much to offer the
reader in Christian piety. Although Gill is largely remembered for his
scholastic achievements, the reader will also discover among Gill’s
works a marked tone of warmth and devotion often found among the
writings of the English Puritans and continental Reformers. This is not
only because of Gill’s acquaintance with such authors, but also because
of his own affection for Jesus Christ—the kind that flows from the
heart of a sinner who knows he has been saved by God’s free grace.
D.W. Barger
Knighstown, IN
2023
xv

ORIGINAL PREFACE
It should be known by the reader, that the following work was
undertaken and begun about the year 1733 or 1734, at which time Dr.
Whitby’s Discourse on the Five Points was reprinting, judged to be a
masterpiece on the subject in the English tongue, and accounted an
unanswerable one; and it was almost in the mouth of every one, as an
objection to the Calvinists, Why do not ye answer Dr. Whitby?
Induced hereby, I determined to give it another reading, and found
myself inclined to answer it, and thought this was a very proper and
seasonable time to engage in such a work.
In the year 1735, the First Part of this work was published, in which
are considered the several passages of Scripture made use of by Dr.
Whitby and others in favour of the Universal Scheme, and against the
Calvinistical Scheme, in which their arguments and objections are
answered, and the several passages set in a just and proper light. These,
and what are contained in the following part in favour of the Particular
Scheme, are extracted from Sermons delivered in a Wednesday
evening’s lecture.
The Second Part was published in the year 1736, in which the several
passages of Scripture in favour of special and distinguishing grace, and
the arguments from them, are vindicated from the exceptions of the
Arminians, and particularly from Dr. Whitby, and a reply made to
answers and objections to them.
The Third Part was published in 1737, and is a confutation of the
arguments from reason used by the Arminians, and particularly by Dr.
Whitby, against the above doctrines; and a vindication of such as
proceed on rational accounts in favour of them, in which it appears
that they are no more disagreeable to right reason than to divine
revelation; to the latter of which the greatest deference should be paid,
16

though the Rationalists of our age too much neglect it, and have almost
quitted it; but to the law and to the testimony, if they speak not
according to this word, it is because there is no light in them.
In this part of the work is considered the agreement of the
sentiments of Mr. Hobbes and the Stoic philosophers with those of
the Calvinists, in which the difference between them is observed, and
the calumny removed; to which is added, a Defence of the Objections
to the Universal Scheme, taken from the prescience and the
providence of God, and the case of the Heathens.
The Fourth Part was published in 1738, in which the sense of the
ancient writers of the Christian Church, before the times of Austin, is
given; the importance and consequence of which is shown, and that
the Arminians have very little reason to triumph on that account.
This work was published at a time when the nation was greatly
alarmed with the growth of Popery, and several learned gentlemen
were employed in preaching against some particular points of it; but
the author of this work was of opinion, that the increase of Popery was
greatly owing to the Pelagianism, Arminianism, and other supposed
rational schemes men run into, contrary to divine revelation. This was
the sense of our fathers in the last century, and therefore joined these
and Popery together in their religious grievances they were desirous of
having redressed; and indeed, instead of lopping off the branches of
Popery, the axe should be laid to the root of the tree, Arminianism and
Pelagianism, the very life and soul of Popery.
This new edition [1838], with some alterations and improvements, is
now published by request.
THE
17

The Cause of God and Truth
C A U S E
OF
GOD AND TRUTH
In Four Parts
WITH
A VINDICATION OF PART IV
FROM THE CAVILS, CALUMNIES, AND DEFAMATIONS OF
MR. HENRY HEYWOOD, &C.
BY JOHN GILL, D.D.
A NEW EDITION
LONDON:
PRINTED FOR THOMAS TEGG AND SON,
73, CHEAPSIDE;
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MDCCCXXXVIII
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PART 3
CHAPTER 1
OF REPROBATION
The decree of reprobation is said 19 to be “contrary both to the nature
and will of God, to his perfections, attributes, and glory.” It must be
allowed, that the nature and will of God, and not the nature and fitness
of things, as some say, are the rule and measure of the divine conduct.
God cannot do any thing contrary to his nature and the perfections of
it;—as for instance: he cannot do any thing contrary to his justice and
holiness, for he is without iniquity; nor to his truth and faithfulness,
for he cannot lie; nor, indeed, to any other perfection of his nature, for
he cannot deny himself.
If therefore the decree of reprobation is contrary to the nature and
perfections of God, it ought to be rejected as against the will of God;
for the nature and will of God never contradict each other; and yet it
is certain, that reprobation is according to the will of God; Whom he
will, he hardeneth 20 . And, what if God, willing to show his wrath, and
make his power known, &c.
Besides, his making or appointing the wicked for the day of evil 21 , is
for himself for his own glory, as well as his making or appointing all
other things: so that reprobation, or appointing the wicked to
destruction, as it is not contrary to the will of God, so neither to the
19 Whitby, p. 27; Remonstr. Act. Synod. circ. Art. 1. P. 241, &c.; Curcellæus, p. 366;
Limborch, p. 334
20 Rom. 9:18, 22.
21 Prov. 16:4.

Part 3: Chapter 7
perfections of his nature, and the glory of them. But let us attend to
what is offered in proof of this assertion, that the decree of reprobation
is plainly contrary to the nature and will of God. And,
I. It is observed 22 , that “God doth immutably and unchangeably, and
from the necessary perfection of his own nature, require that we
should love, fear, and obey him.—That he cannot but be desirous that
all men should imitate his moral and imitable perfections of holiness,
justice, truth, goodness, and mercy, all which is agreeable to the light
of nature and revelation; and therefore he cannot have decreed, that
the greatest part of men should be for ever left under an incapacity of
loving, and fearing, and obeying him; and seeing he must earnestly
desire that all men should be holy, righteous, kind, and merciful, he
cannot have ordained they should be otherwise, for want of any thing
on his part to make them so; much less can he command them under
the penalty of his severe displeasure, so to be, and yet leave them under
an incapacity of being so.” To which I reply:
1. It will be granted, that God requires all men, and it is their
indispensable duty, to love him with all their heart, soul, and strength,
to fear him always, and keep his commandments; and that he desires
that all men should imitate him in his moral perfections; all which the
heathen sages were, in some measure acquainted with by the light of
nature; and which God has more clearly discovered as his will to his
people, under the various revelations he has made: but then none of
these things contradict the decree of reprobation; for they only express
God’s will of command, and show what is man’s duty to do; and which,
if done, would be grateful and well-pleasing to God, and approved of
by him, but not his will, determining what shall be done.
Now could it be proved, that God has willed, that is, determined that
all men should love, fear, and obey him, all men would do so; for, who
hath resisted his will? This, indeed, would contradict a decree of
reprobation; then a decree to reject or punish any part of mankind
22 Whitby,p. 27, 28.
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The Cause of God and Truth
could never be supposed. But for God to require all men to love, fear,
and obey him, and to signify that these things are approved of by him,
are no contradictions to any decree of his, to leave some men to
themselves, to the freedom of their own wills, or to any determination
of his, to punish them who do not love, fear, and obey him.
2. It is certain, that all men, in a state of nature, are in an incapacity
to love, fear, and obey God; the carnal mind is so far from loving, that
it is enmity against God; there is neither any fear of God in the heart,
or before the eyes of an unregenerate man; nor is he subject to the law
of God, or obedient to it; neither, indeed, can he be, without the grace
of God 23 .
Now this incapacity arises from sin, and the corruption of nature;
and therefore, as it no way lessens men’s obligations to love, fear, and
obey God, nor weakens his authority to require these things, so it is
not to be ascribed to the decree of reprobation. Could it be thought
that such a decree puts men into an incapacity to love, fear, and obey
God; it would be apparently contrary to his moral perfections, and
unworthy of him.
But reprobation does not, in any view of it, render men incapable of
these things; for, consider the objects of preterition either as fallen or
unfallen creatures; if as unfallen, it finds and leaves them so, without
putting them in an incapacity, or supposing them in an incapacity to
love, fear, and obey God; and therefore neither finds nor leaves them
in such an incapacity; if as fallen creatures, it finds them in this
incapacity; and seeing this is owing to themselves, it cannot be contrary
to his moral perfections to leave them in it, or to determine to leave
them in it.
3. Let it be observed, that it is the grace of God only that can remove
this incapacity, or make men capable of loving, fearing, and obeying
him. We love God, because he first loved us; love is a fruit of the Spirit,
and the produce of his grace. An heart to fear the Lord, is a part of the
23 Rom. 8:7, 3:17.
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new covenant; in which covenant God has also promised to put his
Spirit within his people, to cause them to walk in his statutes, and keep
his judgments, and do them 24 .
Now the grace of God is his own, and he may do what he will with
it, bestow it on whom he pleases, and withhold it from whom he thinks
fit, without any impeachment of his moral perfections; wherefore to
leave men without his grace, and in an incapacity of loving, fearing, aad
obeying him, and to determine to do so, even though he determines
and approves of these things, cannot be contrary to the perfections of
his nature. For,
4. It is not to be doubted of, that God requires the very devils to
love, fear, and obey him; they are under obligation to these things, and
it is their sin that they do not do them; and should they be done by
them would be approved of by God: and yet they are not only in an
incapacity to do them, but are all of them, and that for ever, left in this
incapacity.
Now if it will comport with the moral perfections of God, to leave
the whole body of apostate angels, for ever, in an incapacity of loving,
fearing, and obeying him; though he requires these things of them, and
they would be grateful to him if done, it cannot be contrary to the
perfections of his nature, to leave, and to determine to leave, even the
greatest part of mankind, and that for ever, in such an incapacity.
5. It is a misrepresentation of the decree of reprobation, that God
has ordained that men should not be holy, righteous, kind, and
merciful, for want of any thing on his part requisite to make them so.
Since, though by this decree God has determined to deny them his
grace to make them so, yet he has not by it ordained that they should
be unholy, unrighteous, unkind, and unmerciful; only has determined
to leave them to themselves, and the freedom of their own wills, which
issues in their being so; wherefore their being so, is not to be ascribed
to the denial of his grace, much less to his decree to deny it, but to
24 1 John 4:19; Gal. 5:22; Jer. 32:39, 40; Ezek. 36:27.
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their own wickedness; nor is his command, even under the penalty of
his severe displeasure, that they be holy, righteous, kind, and merciful,
inconsistent with his leaving them, or his determining to leave them in
an incapacity of being so; since, as has been shown, that incapacity is
from themselves.
II. The decree of reprobation is represented 25 as “contrary to the
mercy of God, and as charging him with cruelty and want of
compassion to the greatest part of mankind.” The mercy of God is
either general or special. The general mercy of God reaches to all his
creatures; his tender mercies are over all his works 26 . From a share in
this, the decree of reprobation does not exclude any man; reprobates
may have a larger share of providential mercies and goodness than
others; wherefore the decree of reprobation is not contrary to the
mercy of God in general.
The special mercy of God, as it is guided by the sovereign will of
God; for he hath mercy on whom he will have mercy, and whom he
will, he hardeneth 27 ; so it is, indeed, limited to the elect, who are styled
vessels of mercy, in distinction from the non-elect, who are called
vessels of wrath.
This mercy, which lies in pardoning sin, in regenerating men’s hearts,
in their final perseverance and complete salvation, the decree of
reprobation denies to the objects of it; with such a mercy dispensing
these blessings of grace to all men, the decree of reprobation cannot
stand, we freely own: but then it does not appear to us that there is any
such mercy in God, dispensing pardoning, regenerating, and
persevering grace, to all men, for there are some, that he that made
them will not have mercy on them, and he that formed them will show
them no favour 28 ; could it be proved that there is such a mercy in God,
25 Remonstr. Act. Synod. circ. art. 1. p. 242; Curcellæus, p. 370; Limborch, p. 339.
26 Psalm 145:9.
27 Rom. 9:18.
28 Isa. 27:11.
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preparing for and giving the special blessings of grace to all men, the
decree of reprobation must at once be exploded.
But though this decree is opposite to any such mercy in God towards
those who are included in it, yet it is no ways contrary to the mercy of
God shown to the elect; wherefore we cannot but conclude, that our
doctrine represents God as merciful, yea, more merciful than that
which is opposite to it; since, according to our doctrine, God, of his
abundant grace and mercy, has determined to give pardoning,
regenerating, and persevering grace, to a certain number of men,
whereby they shall be infallibly saved, when he denies it to others;
whereas, according to the contrary scheme, God has not absolutely
chosen one single person to salvation; but his choice proceeds upon
their faith, repentance, and perseverance; which also are left to the
power and will of man; so that at most, the salvation of every man is
precarious and uncertain, nay, I will venture to say, entirely impossible.
I proceed to consider the particular instances of the cruelty and
unmercifulness of the decree of reprobation,
8. The Supralapsarian scheme is greatly found fault with; and it is
asked 29 , “What can be supposed more cruelly of God, than that he
should, of his mere will and pleasure, appoint men nondum
consideratos ut condendos, not yet considered as to be created, much
less as sinners, to the everlasting torments of hell?”
I observe, that this learned writer greatly mistakes the Supralapsarian
scheme: which considers the objects of election and reprobation as
men either already created, but not fallen, or to be created, and in the
pure mass of creatureship, but not as men not yet considered, whether
they should be created or no.
Besides, he confounds, as these men usually do, the decree of
negative with positive reprobation, or the decree of preterition with
that of damnation; whereas the Supralapsarians, though they think
29 Limborch, p. 339.
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The Cause of God and Truth
men were not considered as sinners in the act of preterition, or passing
by some, when others were chosen; yet they always suppose men to be
considered as sinners in the decree of damnation, and that God
appointed none but sinners, and no man but for sin, to everlasting
torments; and where is the cruelty of this doctrine?
2. The Sublapsarians are represented 30 as thinking unworthily of
God; “who, knowing that all the lapsed sons of Adam were equally the
objects of his pity and compassion, equally capable of his mercy, and
equally his offspring, and so no more unworthy of it than the rest,
believe that his decrees of governing and disposing of them are wholly
founded on such an absolute will, as no rational or wise man acts by;
so that he determines of the everlasting fate of the souls he daily doth
create, after the fall of Adam, without respect to any good or evil done
by them, and so without respect to any reason why he puts this
difference, or any condition on their parts; and yet afterwards, in all his
revelations, made in order to the regulating of their lives, suspends
their everlasting state upon conditions.”
I reply, that all the lapsed sons of Adam are equally the offspring of
God, as men, and equally capable of his mercy, as being miserable; and
equally unworthy of it, as having sinned against him; and therefore the
reason why he shows mercy to one, and not to another, can be no
other than his sovereign will and pleasure; who hath mercy on whom
he will have mercy, and whom he will he hardeneth.
But then it is intimated, that “this is to believe, that God’s decrees of
governing and disposing of men, (by which I suppose is meant, his
decrees of showing mercy to some, and withholding it from others,)
are wholly founded on such an absolute will, as no rational or wise man
acts by.”
But it should be observed, that neither the mercy nor the will of God
are to be compared with the mercy and will of man. The mercy of God
is not to be considered, quoad affectum, as an affection moved by the
30 Whitby, p. 20, 32; ed. 2. 28, 32
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misery of a creature, as it is in man, but quoad effectum, as an effect
guided by the sovereign will of God, to whatsoever object he thinks
fit; nor is the will of God to be judged of by the will of man, since he
does according to his will in heaven and in earth, and is accountable to
none of his creatures; there is a βάθος, a depth in the riches of his
wisdom and knowledge, that is unfathomable, his judgments are
unsearchable, and his ways past finding out 31 .
Besides, wise and rational men, whose wills are the most absolute, as
kings and princes, when their subjects have rebelled against them, and
have fallen into their hands, have thought it most advisable to show
both their clemency and justice, by pardoning some, and not others,
who were equally their subjects, equally objects of their pity and
compassion, equally capable of mercy, and no more unworthy of it
than the rest; so that such a method is justified by the conduct of the
wisest and most rational men.
But the most cruel part seems to be thought to lie in “determining
the everlasting fate of the souls he daily doth create after the fall of
Adam, without respect to any good or evil done by them.”
By determining the everlasting fate of souls, I apprehend is meant,
God’s appointing them either to salvation or damnation. Now, God’s
appointment of men to salvation, that is, to eternal glory, is not without
respect to any good thing done by them, but with respect to their faith,
repentance, and perseverance; for God chooses to salvation through
sanctification of the Spirit, and belief of the truth; though not with
respect to these, as causes of his decree, but as means unto the end, or
as graces which ho prepares, determines to bestow, and does bestow
upon them, in order to bring them to glory: so that their everlasting
fate is not determined without respect to any good done by them, nor
without any reason on the part of God, though without conditions on
their parts.
31 Dan. 4:35; Job 33:13; Rom. 11:33.
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The Cause of God and Truth
So the determining the everlasting fate of souls, or the appointing of
them to damnation, is not without respect to evil done by them:
though this is to be considered, not as the cause of God’s decree, which
is his own sovereign pleasure, but as the cause or reason of the thing
decreed: so that this is not without reason on the part of God, nor
without cause on their parts. And hence the entrance of each of these
persons upon their everlasting state, so determined, though not the
determination of it, is suspended until these several things take place.
And where is the injustice or unmercifulness of such a procedure?
But, perhaps the cruelty lies here, that “God determines of the
everlasting fate of the souls he daily doth create after the fall of Adam;”
the meaning of which is, either that God has determined the
everlasting fate of souls, and appointed them to damnation after the
fall of Adam, which is what we deny; since no decree or determination
of God is temporal, but eternal: or that God has appointed men to
damnation for the sin of Adam, in consideration of his fall, and their
concern in it: a doctrine, by no means to be rejected, since death hath
passed upon all men: for that, or in him, that is, Adam, all have
sinned 32 ; and by his offence of one, judgment came upon all men to
condemnation; it can never be unworthy of God, or contrary either to
his justice or mercy, to determine the everlasting fate of men,
considered as fallen in Adam, by resolving to punish some and spare
others.
Though none, as I know of, affirm, that God has appointed such
who live to riper years, to damnation purely for the sin of Adam, but
for their own actual transgressions; and as for such who die in infancy,
God’s determinations about them are a secret to us; and if they perish,
it is for, and in the corruption of nature in which they are born. Or the
meaning is, that “it must be a piece of cruelty in God, daily to create
souls after the fall of Adam, whose everlasting fate was before
determined, without any respect to good or evil done by them.”
32 Rom. 5:12, 18.
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Now, though God’s decree or determination, concerning the final
state of man, was before they had done either good or evil, nor was
good or evil the cause of his decree; yet neither salvation nor
damnation were decreed without respect to good or evil, as has been
shown; and, therefore, it could not be unworthy of God to bring
creatures into being, whose everlasting fate he had before determined,
no, not after the fall of Adam; since the souls he has since created, and
daily does create, are not made sinful by him, nor are they created by
him for misery, but for his own glory.
3. This decree is represented as unworthy of the God of love and
mercy 33 , since it “leaves men incapable of salvation; and then God not
only bids them save themselves, invites, encourages, sends messengers
to entreat them to be reconciled, knowing he doth all this in vain, when
he does no more; and then eternally torments them for neglecting that
salvation; though he knows they never can do otherwise, without that
grace which he hath absolutely purposed for ever to deny to, or
withhold from them.”
I answer: negative reprobation, or the act of preterition, in the
Supralapsarian way, neither finds nor leaves men incapable of
salvation; but as it finds so it leaves them, in the pure, unfallen, and
uncorrupted mass. The decree of damnation finds and leaves men
sinners; yet not the decree, but final impenitence and infidelity, leave
them incapable of salvation; for the gospel declaration is indefinitely
made 34 , Whosoever believeth shall be saved: but though the gospel is
preached or published to all men, yet God no where bids all men to
save themselves; nor does he any where invite, encourage, or, by his
messengers, entreat all men to be reconciled to him. Peter 35 , indeed,
exhorted and encouraged the three thousand converts to save
themselves from that untoward generation, among whom they lived,
by separating from them, and professing the name of Christ; and the
33 Whitby, p. 29.
34 Mark 16:16.
35 Acts 2:40.
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apostle Paul entreated 36 the members of the church at Corinth, to be
reconciled to God; neither of which were ever thought to be placed
under any absolute decree of reprobation.
And though no man, without the grace of God, can savingly and
cordially embrace the gospel, and that salvation which it publishes;
which grace God is not obliged to give, and which he may determine
to deny to and withhold from men, without any impeachment of his
perfections; yet it is not the denial of his grace, nor his purpose to deny
and withhold it, that is the cause of their neglecting and despising the
gospel of salvation, but their own iniquity, for which they are justly
punished.
Besides, though this is an aggravation of condemnation 37 , that the
light of the gospel, and the good news of salvation by Christ, are come
into the world, and men love the darkness of sin, error and infidelity,
rather than these; yet God does not eternally torment them merely for
the contempt of the gospel and their unbelief, but for their many sins
and transgressions against his law.
4. It is observed 38 , “that surely he thinks more worthily of the God
of love and mercy, who looks upon him as an universal lover of the
souls of men, who therefore would have all men to be saved, and gives
them all things necessary unto life and godliness; draws them to him
with the cords of a man, the cords of love, and by the most alluring
promises, and by the strivings of his Holy Spirit; swears to them, that
he would not they should perish; warns them of, and conjures them to
avoid the things which tend to their eternal ruin; directs them to the
means by which they may certainly escape it; rejoiceth more at the
conversion of one sinner, than at the righteousness of ninety-nine
persons who need no repentance; and when all the methods of his
grace are lost upon them, breaks forth into compassionate and melting
36 2 Cor. 5:20.
37 John 3:19.
38 Whitby, p. 29, 30.
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wishes, that they had known the things which belong to their eternal
peace!”
But it unhappily falls out for this author, that not one part of this
pathetic harangue can be applied to all the individuals of mankind, as
it should, to prove that the God of mercy and love is an universal lover
of the souls of men, respecting their everlasting salvation. It is not the
determining will of God, that every individual of human nature should
be saved, for then every one of them would be saved: besides, whom
he wills should be saved, he wills that they should come to the
knowledge of the truth 39 : whereas, to multitudes, he does not so much
as afford the means of knowledge.
Nor does he give to all men all things necessary to life and godliness,
only to those whom he calls to glory and virtue, to whom are given
exceeding great and precious promises, and who are made partakers of
the divine nature 40 . Nothing is more untrue, than that God draws all
men with the cords of love; for as none can come to Christ, and believe
in him, but whom the Father draws, so all that he draws in this manner
come to him, and are saved by him.
The persons he swears he would not that they should perish, or die,
but live, were not all mankind, but the house of Israel, and respects not
their eternal but temporal ruin; as the compassionate, melting wishes
of Christ, regard not the eternal, but temporal peace of Jerusalem.
To conclude: where is the mercifulness of this universal scheme, and
how unworthy is it of the God of love, that after all the kind things
spoken of to men, all the methods of his grace should be lost upon
them, be it even through their own wickedness; when it lay in the
power of his hands, had it been in his heart, notwithstanding all their
wickedness, to have made them effectual? CONT…
39 1 Tim. 2:4.
40 2 Pet. 1:3, 4.
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CONT…. Chp7 SAMPLE……To this may be replied, that though
the knowledge of the will of God does not give men power and ability
to do it; yet it puts men in a better situation, and in a better capacity of
doing it, than men wholly ignorant of it are; and it may be more
reasonably expected, that such should be disposed to do it, be desirous
of it, and implore that assistance which is necessary to it; and therefore,
when, on the contrary, such persons hate the very knowledge they
have, and choose not the fear of the Lord, but say, depart from us, we
desire not the knowledge of thy ways; it can never be inconsistent with
the justice of providence to aggravate the sins of these men on this
account.
So the sins of men who enjoy the gospel revelation, being committed
against greater light and stronger motives to perform their duty, than
ever were vouchsafed to the heathen world, must be an aggravation of
them, notwithstanding their inability to perform it; since that inability
does not arise from the decree of preterition, but from their own
wickedness; though that any of them, who are truly Christians, lie
under God’s decree of preterition, or are as unable to perform their
duty as the worst of heathens, is never said by any, and must be denied.
(4.) “Is it suitable 41 to the holiness of providence, or to that purity
which is essential to the divine nature, and makes it necessary for him
to bear a strong affection to, and to be highly pleased with, the holiness
of all that are thus like unto him: and to reward them for it with the
enjoyments of himself; notwithstanding, absolutely to decree not to
afford, to the greatest part of them to whom he hath given his holy
commandments, that aid which he sees absolutely necessary to enable
them to be holy, and without which they lie under an absolute
incapacity of being holy?”
I answer, that holiness is essential to the divine nature, whence he
necessarily bears a strong affection to, and is highly pleased with, the
holiness of all that are like him, whom he blesses with the enjoyment
41 Ibid.
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of himself, is certain; but then, this is no contradiction to any decree
of his not to afford his grace, which he is not obliged to give.
Certain it is, that he could make all men holy if he would; and it is as
certain, that he leaves some destitute of that grace which is absolutely
necessary to enable them to be holy, and without which they cannot
be so; now, if it is not unsuitable to the holiness of providence, to leave
men destitute of that grace, which only can make them holy, it cannot
be unsuitable to the holiness of providence to decree to leave them so.
(5.) “Is it reconcileable 42 to the goodness of providence, or to the
kindness, philanthropy, the mercy, and compassion of our gracious
God, in all his providential dispensations, so highly magnified in holy
Scripture, to deal with men according to the tenor of these doctrines?”
I reply, that the doctrines of absolute election and reprobation, which
are here referred to, are entirely reconcileable to the goodness,
kindness, mercy, and compassion of God, which abundantly appear in
his saving, and determining to save, some of the sinful race of
mankind, when he could, in strict justice, have damned them all, as he
has the whole body of apostate angels; but since this has been largely
considered in this Part already, under the head of Reprobation, I shall
add no more; especially, since nothing new is offered in this inquiry.
(6.) “Doth it comport 43 with the wisdom of providence, to promise
or to threaten upon impossible conditions, an impossible condition
being, in true construction, none at all? how much less will it comport
with the same wisdom, to tender the covenant of grace to all mankind,
to whom the gospel is vouchsafed, upon conditions which the most
part of them, before that covenant was established, were utterly unable
to perform; and who, by God’s decree of preterition, were inevitably
left under that disability?”
42 Ibid. 510; ed. 2. 487.
43 Ibid. p. 509; ed. 2. 488.
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The Cause of God and Truth
I answer, that the covenant of works, which, I suppose, is referred
to in the former part of this question, by what follows in the latter part
of it, being made with man in his state of innocence, did not promise
life, and threaten with death, upon an impossible condition, but upon
one that was possible, and which man was then capable of performing;
and therefore no ways incompatible with the wisdom of providence.
And though man, by breaking this covenant, has lost his power of
fulfilling the condition of it, perfect obedience; yet it entirely comports
with the wisdom of providence, that he should be subject to the
penalty of it, from which he can have no relief, but by the provision
made in the covenant of grace; which covenant of grace is not a
conditional one, as is suggested; nor is it tendered to any, much less to
all mankind, to whom the gospel is vouchsafed, or to any left by God’s
decree of preterition, under the disability of the fall; but is a covenant
made with Christ on the behalf of God’s elect; is established in him,
on better promises than conditional ones, depending on the power and
will of man, being absolute and sure to all the seed.
(7.) “On the other hand 44 , can it accord with the same wisdom of
providence, to threaten the severest judgments to them, if they
repented not, or if they turned away from their righteousness, or fell
away from their own steadfastness, or endured not to the end; whom
he had absolutely decreed to give repentance to; and, by continuance
in well-doing, to preserve them to a blessed immortality; or to caution
them not to do so, or to inquire whether temptations had not prevailed
upon them so to do, or bid them fear lest they should do so.”
I answer; that the threatenings, cautions, and exhortations referred
to, will appear to accord perfectly with the wisdom of Providence,
when it is considered, that they are made to societies and bodies of
men under a profession of religion, some of which were real, others
nominal professors; some true believers, others hypocrites, men
destitute of the grace of God; and, perhaps, with a particular view to
44 Ibid. p. 511; ed. 2. 489.
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Part 3: Chapter 7
the latter, were these things given out, to whom God had never
decreed to give repentance and perseverance.
Besides, allowing that these threats, cautions, and exhortations are
made to such to whom he had decreed to give repentance and
perseverance, they are to be considered as means leading on, and
blessed, in order to the enjoyment of what God had determined to
give; and, therefore, it must accord with the wisdom of providence to
make use of them.
(8.) “Is it suitable 45 to the sincerity of his providential dispensations,
of which his dealings with men, by his revealed will towards them,
make so great a part, to move them to the performance of their duty
only by motives, which he knows cannot work upon them, without
that farther aid he, from eternity, hath determined to deny them?”
I reply; that if, by performance of duty, is meant that men should
convert themselves, repent of sin, and believe in Christ, to the saving
of their souls, it will not be easy to prove that God makes use of any
motives to move any persons to do these things of themselves; and
still more difficult to prove, that he makes use of any to induce such
persons thereunto to whom he does not give that grace which only can
enable them to do them.
If by performance of duty, is meant moral obedience to the law of
God, this is every man’s duty, whether he has any motives to it or not;
and if God makes use of any motives to induce unto it, which, without
his grace, do not, and cannot, work upon them, the insufficiency of
them does not arise from any thing in the motives themselves, nor
from the denial of God’s grace, nor from his determination to deny it,
but from the perverseness and wickedness of men’s hearts; wherefore,
it is not unsuitable to the sincerity of providence, to make use of such
motives, though they do not, and he Knows they cannot, influence
without his grace, which he is not obliged to give, and which he has
45 Whitby, p. 511; ed. 2. 489.
35

The Cause of God and Truth
determined to deny; since thereby, the perverseness and wickedness of
men are more fully discovered, and they left inexcusable.
Besides, the instances referred to regard not all mankind, but the
people of Israel, and God’s dealings with them, not in relation to their
spiritual and eternal welfare, but their civil and temporal estate, as a
body politic, as has been shown in the first Part of this work.
(9.) “Is it suitable 46 to the same wisdom and sincerity, to move such
persons by promises to repent and believe; and to require them, having
such promises, to cleanse themselves from all filthiness of flesh and
spirit, perfecting holiness in the fear of God? What wit of man can
show, how God can be serious in calling such men to faith and
repentance, much less in his concern that they might do so, or in his
trouble that they have not done so; and yet be serious and in good
earnest in his antecedent decree to deny them that aid, without which
they never can believe or repent?”
To which may be replied; that God is serious in calling men to faith
and repentance, and as serious in his decrees either to give or deny that
grace, without which none can ever believe or repent, is certain; and it
must be owned, it would appear unsuitable to his wisdom and sincerity,
should he move such persons by promises, and call such to faith and
repentance, to whom, by an antecedent decree, he had determined to
deny that grace, without which they could never believe and repent.
But, then, it remains to be proved, which, I think, can never be
proved, that God calls any persons, and moves them by promises to
believe in Christ, to the saving of their souls, or to evangelical
repentance, to whom he does not give grace to believe and repent, or
such who are not eventually saved.
46 Ibid. p. 512; ed. 2. 490.
36

CHAPTER 8
OF THE STATE AND CASE OF THE HEATHENS
In favour of the doctrines of absolute election and reprobation,
particular redemption, and special grace in conversion, we observe,
that, for many ages, God suffered the heathen world to walk in their
own ways, leaving them without a revelation of his mind and will,
without the gospel, and means of grace; and which has been, and still
is, the case of multitudes to this day.
This it cannot reasonably be thought he would have done, had it
been according to the counsel of his will that all the individuals of
mankind should be saved, and come to the knowledge of the truth; or
had Christ died for and redeemed them all; or was it the will of God
to bestow on all men sufficient grace, whereby they may be saved.
Nor can it be thought that God deals more severely with men,
according to the above doctrines, than he seems to have done with the
heathen world in this respect: particularly, in favour of God’s decrees,
it is observed, that if God conveys his gospel to, and bestows the
means of grace on some people, and not on others, when the one are
no more worthy of it than the other, and so must arise from his free
grace, sovereign pleasure, and the counsel of his will; why may not the
decree of the end of bestowing salvation on some, and not on others,
as well as the decree of the means of sending the gospel to some, and
not to others, be thought to be equally free, absolute, and sovereign?
And seeing it is in fact certain, that the greatest part of mankind have
been always left destitute of the means of grace, we need not wonder
why that God, who freely communicates the knowledge of himself by
the gospel to some nations, denying it to others, should hold the same
method with individuals that he doth with whole bodies; for the

The Cause of God and Truth
rejecting of whole nations by the lump, for so many ages, is much more
unaccountable than the selecting of a few to be infallibly conducted to
salvation, and leaving others in that state of disability in which they
shall inevitably fail of it. Now to this it is replied 47 :
I. “That this objection doth by no means answer the chief arguments
produced against these decrees, which are all taken from the
inconsistency of them with the truth and sincerity of God’s
declarations, with his commands to repent, his exhortations and
desires that they would, threats of ruin to them that do not, and with
all the promises, motives, and encouragements to induce them unto
it.”
I observe, that this writer himself seems to be convinced, that this
objection answers some, though not the chief, arguments produced
against the absolute decrees of God. And as for those which are taken
from the supposed inconsistency of them with the truth and sincerity
of God, in his declarations, they have been replied to already, in this
Part, under the article of Reprobation, to which the reader is referred,
where it is made to appear, that there is no inconsistency between these
decrees and the truth and sincerity of God in his declarations.
It is much we should be called upon to show the like inconsistency,
as is here pretended, between God’s declarations touching the heathen
world, and his dealings with them, when it is agreed, on both sides, he
has made no declarations of his mind and will to them. This author
goes on, and allows 48 , that there is a greater depth in the divine
providence, and in his dispensations towards the sons of men, than we
can fathom by our shallow reason; but then, it must be insolence in us
to say, that God does not act, in the ordering of affairs in the world,
according to the measures of true goodness, because we, who cannot
dive into the reasons of his dispensations, cannot discern the footsteps
of that goodness in all his various transactions towards men.
47 Whitby, p. 515; ed. 2. 493.
48 Ibid. p. 516, 517; ed. 2. 494, 495.
38

Part 4: – A Vindication
To which I heartily agree; and it would have been well if this author,
and others of the same cast with him, had carefully attended to such
an observation, and contented themselves with such a view of things;
which must have stopped their mouths from calumniating the
goodness of God, on a supposition of his absolute decrees of election
and reprobation. It is further observed 49 , “that what God hath plainly
and frequently revealed concerning his goodness, ought firmly to be
owned and believed, although we are not able to discern how the
transactions of God in the world comport with our imperfect
knowledge and weak notions of immense and boundless goodness.”
All very right.
To which is added 50 , that “seeing the revelations of this nature (of
divine goodness) are so clear and copious, have we not reason to
believe them, notwithstanding those little scruples which, from our
fond ideas and imperfect notions of divine goodness, we do make
against them?” But, pray, what are these plain and frequent, clear and
copious, revelations of divine goodness? and what the things that are
not so clearly revealed? why, we are told, that to apply these things to
our subject,
1. “We know from Scripture, how dreadful for quality, how endless
for duration, will be the punishment of every Christian who fails of the
salvation tendered; but we know so little of the future state of
heathens, that we are uncertain both as to the measure and duration of
their punishment.”
Now not to take notice, that salvation is not tendered, and that a
Christian, or one that truly deserves that name, cannot fail of it, or be
liable to endless punishment; it is strange, that the dreadful punishment
of any, and the endless duration of it, should be mentioned among the
plain and frequent, clear and copious revelations of divine goodness,
49 Ibid. p. 517; ed. 2. 495.
50 Ibid. p. 519; ed. 2. 496.
39

The Cause of God and Truth
when it belongs to the plain and frequent, clear and copious revelations
of divine justice. CONT….
SAMPLE….To which this author has chiefly replied by referring me
to Dr. Whitby’s Treatise of Original Sin, particularly respecting the
passages of Origen, Macarius the Egyptian, Athanasius, Basil, Cyrill,
and Optatus. Whose replies to these passages, as well as to some others
of Origen and Chrysostom, about which this man elsewhere so much
blusters, are mere shifts and evasions, and chiefly lie in setting other
passages against them.
It will not be denied, nor is it to be wondered at, that there are some
passages in those writers which may seem to militate against this
doctrine; for no controversy being moved about it, they wrote without
guard; but, if it was entirely unknown till the times of Austin, it is much
there should be any thing of it in their writings; wherefore, upon these
considerations, I say again, and which was before my sense, that one
full testimony in favour of it, before the controversy was moved, is of
more weight than ten which may seem to be against it.
But to go on: this author replies to the passages referred to by me,
partly by saying of others of them, as those of Hilary of Poictiers,
Victorinus Afer, and Gregory Nazianzen, that they are nothing to the
purpose; if the reader pleases to take his ipse dixit, his bare word for
it; though the first of these affirms, that sin and unbelief arise from the
transgression of our first parents; that all mankind are to be considered
under the first man, and went astray when he did; and that man is born
under original sin, and the law of it; and the other represents man in a
state of nature, as dead through sin; and the third asserts, that all men
sinned in Adam, fell by his sin out of paradise, were condemned
through his disobedience, and lost the heavenly image. The passages
of the ancients referred to which he has ventured to make some
remarks upon, are those of Justin, Irenæus, Hilary the Deacon,
Ambrose, and Mark the Eremite, which will be attended to.
40

Part 4: – A Vindication
1. Justin Martyr affirms 51 , that “we were born sinners:” which words
this man says in one place I have translated to a false sense; but in some
pages after, when he had forgot what he had sail before, says, it may
be translated either way; either “we were or were made, or were born
sinners:” but be this as it will, the question, he says, will return, in what
sense Justin uses the word sinners, as it is now the question between
us, in what sense St. Paul uses the word, Romans v.
I answer, Justin does not use the word sinners for sufferers, in which
sense our modern Arminians, silly enough, make the apostle to use it
in the above place; and I can scarcely think our author has front
enough to assert this, when he reads the passage in Justin, which stands
thus; “We, who by him (Christ) have access to God, have not received
the carnal, but spiritual circumcision, which Enoch, and those like him,
kept; but we, seeing we were born sinners, have received it by baptism,
through the mercy of God.”
2. Irenæus 52 has such a passage as this referred to by me, “Christ hath
granted us salvation, that what we lost in Adam, that is, to be after the
image and likeness of God, we might receive in Christ Jesus;” which
this man, after Dr. Whitby, would have to be understood of the
immortality of the body, which is only a part of that image; whereas
Irenæus 53 elsewhere makes this likeness to be in the whole man, body
and soul, and particularly to consist in the reason of man, and the
freedom of his will, which, he says, he has lost; his words are these 54 ;
“Man being rational, et secundum hoc similis Deo, ‘and in this respect
like to God,’ and being made free in his will, and of his own power, is
himself the cause why he may become sometimes wheat, and
sometimes chaff; wherefore he will be justly condemned, because
being made rational, he hath lost true reason; and living irrationally, he
51 Dialog. cum Truph. p. 261.
52 Adv. Hæres. 1. 3, c. 20, p. 282.
53 Ib. 1. 5, c. 6, p. 441.
54 Adv. Hæres. 1. 4, c. 9, p. 326.
41

The Cause of God and Truth
acts contrary to the righteousness of God, giving himself up to every
earthly spirit, and serving all sorts of pleasures.”
Feuardentius 55 , Irenaeus’s annotator, interprets image, in the place in
dispute, of the excellent gifts of grace, righteousness, and godliness,
bestowed on man in his creation; it is therefore no piece of weakness,
to cite or refer to such a passage, showing that man has lost by the fall
the image of God, which chiefly lies, according to this ancient writer,
in the freedom of his will, and the exercise of right reason.
3. Hilary, the Deacon, is another ancient writer cited and referred to
by me, to prove that men are held in hell by Satan for the sin of Adam:
and here I am gravely reprimanded for translating inferi “hell,” and not
hades; but supposing the word inferi should not be used by Hilary, and
that these phrases apud inferos and in inferis are not to be met with in
the passages referred to, as this man has put them, as indeed they are
not; with what shame and confusion must he appear, who makes such
large pretensions to accuracy, and takes every slight occasion, and
indeed where there is none at all, of charging others with blunders!
Hilary’s words are these, speaking of sin being condemned by the cross
of Christ; “Hence,” says he, “the authority, as it were, of sin was taken
away, by which it held men (not apud inferos, as this man says, but) in
inferno, in hell, for the sin of Adam.”
Again, “Being delivered,” says he, “from a state of darkness, that is,
pulled (not inferis, but) de inferno, ‘out of hell,’ in which we were held
by the devil, both for our own, and the sin of Adam, who is the father
of all sinners; we are translated by faith into the heavenly kingdom of
the Son of God, that God might show us with what love he loves us,
when he lifts us up de imo tartari, ‘out of the lowest hell,’ and
introduces us into heaven with his own real Son.”
Now, let Hilary mean what he will by infernus and imum tartari, it is
certain, that according to him, men are in the custody of the devil, and
are in some sort of punishment, propter delictum Adæ, “for the sin of
55 Annotat. in Irenæum, p. 285.
42

Part 4: – A Vindication
Adam,” which is what the passages were cited for. This writer, after
Dr. Whitby, and which he has taken from him, cites a passage of
Hilary’s in which he says 56 , that “we do not endure the second death in
hell for Adam’s sin, but only by occasion thereof it is exacted for our
sins:” and I could direct him to another in the same commentary 57 ,
where he says, delicto Adœ multi tenentur a morte secunda in inferno
inferiori; “many are held by the second death in the lowest hell for the
sin of Adam.”
4. Ambrose is allowed to say some things of men’s deriving pollution
and corruption from Adam, and it is owned that some passages in him
do declare that he thought mankind defiled in Adam, and that they are
undone and destroyed in him: but Ambrose not only declares that a
corrupt nature is derived from Adam, but also, that the fault of his
transgression is transferred or imputed to his posterity, as appears from
what I have cited from him.
As to what Ambrose says concerning infants going to heaven, which
he makes a doubt of, and being freed from punishment; it is to be
hoped they may, through the pardoning mercy of God, the blood of
Christ, and the regenerating grace of the Spirit, notwithstanding the
corruption of their nature, and the imputation of Adam’s sin to them.
5. Mark the Eremite is the last upon the list excepted to; who says,
that “all men have been guilty of the sin of Adam’s transgression, and
have therefore been condemned to death, so that without Christ they
cannot be saved.” Our author desires to know where the Latin word
for guilty is to be found in this passage: Mark’s words are these,
cunctique peccato transgressionis fuerunt; which being literally
rendered is, “all have been in the sin of his transgression;” and is not
the sense the same?
If they were in it, they must be guilty of it; for if not guilty, how
should they be condemned on account of it? for Mark adds, ideoque
56 Comment on Romans 5. p. 209.
57 Comment on Rom. 5. p. 272.
43

The Cause of God and Truth
capitali sententia condemnati, “and therefore have been capitally
condemned,” or condemned to die, insomuch that without Christ they
cannot be saved; not merely from a corporal death by the resurrection
from the dead, which wicked men will partake of, and yet not be saved;
but from the second death, from wrath to come, which none will
escape, but such who are saved by Christ with a spiritual and eternal
salvation.
The fourth charge brought against me by this writer, is great partiality
in reciting all the passages of Vossius which relate to original sin,
without taking notice of Dr. Whitby’s replies to them. To which I have
answered, by observing and proving, that I have not recited all the
passages of Vossius relating to this point, nor has he all the passages I
have cited; and that Dr. Whitby has not replied to all the citations of
Vossius, and has passed over many passages of the ancients which he
refers to.
This author being shut up on every side, betakes himself to this
miserable subterfuge, “that I have mistaken his meaning;” which was,
he says, that I have recited all the passages of Vossius concerning
original sin, which I have recited, without taking any notice of Dr.
Whitby’s answers; which would have been true if I had not recited one
of Vossius’s citations; but certain it is, that he would have had the
reader understand, that I have recited every individual citation of
Vossius; for in his margin he observes, that I have copied him even to
his mistakes, which he affirms, without pointing out one single
instance to support it.
The reply to my answer to his fifth charge has nothing in it worthy
of any notice; only I would observe, that to refer to passages of the
ancients which seem to favour the Arminian scheme, if not transcribed
at length, is at one time chargeable with unfairness, and at another time
it is weakness to the last degree, to cite such passages from them, in
which they seem to agree with their tenets, and not denied by us. So
determined is this man to cavil at any rate!
44

SCRIPTURE INDEX
Volume 2
Genesis
49:11 ............. 293, 322
Exodus
32:10 ...................... 302
Leviticus
19:17 ........................ 59
Deuteronomy
5:29 .......................... 30
29:29 ...................... 207
32:9 ........................ 263
33:17 ...................... 303
1 Samuel
3:18 ........................ 130
2 Samuel
24:1 ........................ 161
1 Kings
8:38 ........................ 576
Job
1:21 ........................ 130
33:13 .......................... 8
Psalms
24:1 ........................ 356
32:1, 2 .................... 226
33:13, 15 ............... 169
39:9 ........................ 130
45:4 ........................ 467
46:10 ...................... 129
47:9 ........................ 535
48:12 ...................... 518
51:5 ...... 140, 419, 447
52:8 ....................... 551
77:10 ..................... 450
81:13 ........................ 30
92:12 ..................... 562
97:1 ....................... 551
127:1 ..................... 413
139:29-31 ............. 151
139:32, 33 ............. 148
145:9 .......................... 5
145:17 ................... 129
147:19, 20 ................ 29
Proverbs
9:6 ............................. 30
16:4 ..................... 1, 38
21:1 ....................... 169
24:17 ..................... 562
29:1 .......................... 59
Ecclesiastes
7:15 ....................... 564
7:29 .......................... 25
9:11 ....................... 504
Song of Solomon
1:2 .......................... 432
1:17 ....................... 552
4:12 ....................... 491
Isaiah
1:9 .......................... 373
5:4 ............................. 30
6:9, 10 ................... 240
9:6 ......... 232, 321, 358
14:16 ..................... 563
25:1 ....................... 282
46
27:11 .......................... 5
33:16 ...................... 293
33:18 ...................... 231
40:5, 6.................... 247
51:5 ........................ 561
52:5, 6...................... 86
53:8 .......................... 86
54:8, 10 ................. 151
Jeremiah
1:5, 7 ...................... 244
13:23 ...................... 507
12:23 ...................... 111
31:33 ...................... 107
32:39, 40 ................... 4
32:40 ...................... 503
Ezekiel
9:4 .......................... 310
16:6 .......................... 60
18 ............................. 69
18:30 ........................ 30
18:30-32 .................. 18
18:31 ........................ 30
24:13 ........................ 30
36:27 .................. 4, 107
Daniel
4:35 ............................ 8
Amos
9:14 ........................ 561
Jonah
2:4 .......................... 375

Zephaniah
3:1 .......................... 375
Malachi
1:2, 3 ........................ 59
4:2 ................. 322, 330
Matthew
1:21 ........................ 375
3:9 ................. 462, 471
5:14 ........................ 307
5:44, 45 ................... 67
7:24 ........................ 544
11:20-24 ................ 210
11:21, 22 ............... 183
11:27 ...................... 460
13:11 ........................ 43
15:28 ...................... 208
16:18 ...................... 538
18:3 ........................ 588
18:10 ...................... 527
19:14 ...................... 588
20:23 ............. 271, 276
20:28 ...................... 309
24:12 ...................... 563
24:13 ........................ 35
24:24 ...................... 527
24:30 ...................... 251
25:21 ...................... 340
26:24 ............... 59, 205
Mark
16:15, 16 ................. 45
16:16 .................. 10, 35
Luke
5:36, 37 ................. 484
6:6-35, 36 ................ 67
7:9 .......................... 208
8:12 .......................... 94
10:31, 32 ................. 60
Scripture Index
11:40 ..................... 467
12:28 ..................... 209
12:47 ..................... 210
13:34 ........................ 30
17:7-10 .................. 403
22:32 ..................... 564
22:42 ..................... 130
John
1:29 ............... 307, 321
3:5 .......................... 393
3:16 .......... 17, 30, 323
3:19 .......................... 11
3:21 ....................... 495
3:27 ...... 253, 403, 487
4:10, 14 ................. 526
4:42 .......................... 56
6:44 ....................... 450
8:34-36 .................. 421
10:16 ..................... 266
12:32 ..................... 363
14:6 ....................... 207
16:24 ........................ 59
17:5 ....................... 251
17:12 ........................ 16
17:22 ..................... 539
20:29 ..................... 208
20:30, 31 .................. 48
Acts
2:40 .......................... 10
3:1 .......................... 190
3:19 .......................... 30
4:12 ....................... 207
4:36 ....................... 291
5:31 .......................... 96
10:2 ....................... 189
10:4 ....................... 189
10:22 ..................... 190
10:25 ..................... 189
10:30 ..................... 190
10:34, 35 ....... 186, 189
47
10:43 ........................ 96
11:14 ...................... 189
13:48 ................35, 278
14:16 ........................ 29
14:18 ........................ 59
15:17, 18 ............... 129
16:30, 31 ................. 47
17:24, 25 ............... 194
17:29 ...................... 194
17:30 ................. 30, 59,
183, 195
20:32 ........................ 48
21:14 ...................... 130
Romans
1:1 .......................... 240
1:16 ..................48, 198
1:16, 23, 25 ........... 198
1:20, 21 ................. 192
1:28 ........................ 240
2:12 ............... 201, 206
2:14, 15 ................. 201
3:2 .......................... 201
3:10 ........................ 140
3:17 ............................ 3
3:28 ........................ 154
3:29 ............... 186, 187
5:1 .......................... 153
5:9 .......................... 353
5:12 ........................ 575
5:12, 18 ............... 9, 26
5:14 .......................... 87
5:19, 21 ................. 352
7:18 ....... 116, 140, 388
7:23-25 .................. 439
8:7 .............................. 3
8:28 ........................ 129
8:32 ........................ 324
8:35 ............... 526, 530
8:38, 39 ................. 151
9:10-12 .................. 240

9:14 ........................ 237
9:17, 22, 23 ............. 38
9:18 ............. 5, 39, 387
9:18, 22 ..................... 1
9:21 ........................ 313
9:22 .......................... 16
10:12 ............. 186, 188
10:13 ...................... 188
10:14 ....... 45, 188, 196
10:17 ............... 94, 189
11:33 .................... 8, 68
11:36 ........................ 38
14:23 ...................... 196
16:14 ...................... 243
16:20 ...................... 413
1 Corinthians
1:2 .......................... 582
1:21 .......................... 92
1:25-29 .................... 14
1:30 ........................ 321
2:4 ............................ 91
3:17 ........................ 515
4:7 .........253, 403, 487
4:15 .......................... 91
6:9-11 ...................... 93
12:8-10 .................. 564
14:20 ...................... 588
15:3 .......................... 86
2 Corinthians
4:3 ............................ 43
4:4 .......................... 240
4:7 ............................ 92
5:19 ........................ 307
5:20 .................... 11, 30
5:21 .......................... 86
6:16, 18 ................. 150
7:1 .......................... 150
Galatians
2:20 ........................ 491
The Cause of God and Truth
2:21 .......................... 73
3:13 .......................... 86
5:22 ............................ 4
Ephesians
1:3, 4 ..................... 225
1:3-5 ...................... 259
1:4 ......... 225, 264, 278
1:4, 5 ..................... 227
1:5-6 ......................... 39
1:11 ....................... 224
1:19 ....................... 589
2:5 ............................. 60
2:8, 9 ..................... 487
2:8-10 .................... 506
2:10 ....................... 468
2:12 .............. 184, 197,
207, 209
2:18 ....................... 197
3:8 .......................... 504
4:32 .......................... 67
Philippians
1:29 ....................... 487
2:8 .......................... 363
2:12 .......................... 30
2:13 ....................... 502
4:3 .......................... 224
4:8 .......................... 114
Colossians
1:27 .......................... 43
1 Thessalonians
1:5 ............................. 91
4:5 .......................... 207
4:9 ............................. 67
2 Thessalonians
1:8, 9 ..................... 183
2:4, 11, 12 ................ 16
2:8 .......................... 413
48
2:11, 12 ................. 240
2:13 .......................... 35
3:3 .......................... 564
1 Timothy
1:13 .......................... 93
2:1 ............................ 62
2:4 ............ 12, 30, 212,
295, 301
4:10 ............... 301, 307
2 Timothy
1:9, 10.................... 259
3:15 .......................... 48
Titus
1:2 .......................... 209
2:11 .......................... 48
2:14 .......................... 65
3:5, 6 ...................... 203
Hebrews
2:9 .......................... 342
2:10 ........................ 343
6:4-6 ...................... 542
8:12 .......................... 20
10:10 ...................... 582
10:22 ...................... 154
10:26 ...................... 520
11:1 ........................ 196
11:6 ........................ 191
James
1:18 .......................... 91
4:15 ........................ 129
1 Peter
1:2, 3, 5, 13, 17 .... 150
1:16 .......................... 24
1:23 .......................... 91

2 Peter
1:3, 4 ........................ 12
1:3, 5 ...................... 114
1:10 .......................... 30
1:20, 21 ................. 590
3:9 .......................... 226
1 John
1:8 .......................... 424
Scripture Index
2:2 ................. 307, 321,
324, 364
3:2, 3 ..................... 149
3:9 .......................... 589
3:17 .......................... 60
3:20 ....................... 157
3:23 .......................... 30
4:14 .......................... 56
4:19 ............................ 4
Jude
1:3 .......................... 301
Revelation
5:9 ............................ 64
17:17 ...................... 161
22:17 ........................ 30
49