to. How will you reconcile it (to instance in a very few) with the following texts?

Matt. xxii. 3, &c. He sent to call them, and they would not come.'

Mark vi. 5. He could there do no mighty work, because of their unbelief."

Luke v. 17. There were pharisees, and the power of the Lord was present to heal them.'Nevertheless they were not healed in fact, as the words immediately following shew.

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Luke vii. 29. The pharisees and lawyers made void the counsel of God, against themselves.'

Luke xiii. 34. 'O Jerusalem, Jerusalem, how often would I have gathered thy children, and ye would not.'

John vi. 63, &c. It is the Spirit that quick eneth; the words that I speak unto you, they are Spirit. But there are some of you that believe not.' Therefore that Spirit did not work

irresistibly.

Acts vii. 41. Ye do always resist the Holy Ghost as your fathers did, so do ye.'

Chap. xiii. 46. Ye put it from you, and judge yourselves unworthy of eternal life.'

Heb. iii. 8. While it is called to-day, harden not your heart.'

Ibid. ver. 12. Take heed lest there be in any of you an evil heart of unbelief, departing from the living God.'

Heb. xii. 25. See that ye refuse not him that speaketh.'

LXXXII. I do but just give you a specimen of the innumerable scriptures which might be

produced on this head. And why will you adhere to an opinion not only unsupported by, but utterly contrary both to reason and scripture ? Be pleased to observe here also, that you are not to consider the doctrine of irresistible grace by itself, any more than that of unconditional election, or final perseverance: but as it stands in connexion with unconditional reprobation, that millstone which hangs about the neck of your whole hypothesis.

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Will you say, "I adhere to it, because of its usefulness?" Wherein does that usefulness lie? "It exalts God and debases man." In what sense does it exalt God? God in himself is exalted above all praise. Your meaning therefore I suppose is this: it displays to others how highly he is exalted, in justice, mercy, and truth. But the direct contrary of this has been shewn at large it has been shewn by various considerations, that God is not exalted, but rather dishonoured, and that in the highest degree, by supposing him to despise the work of his own hands, the far greater part of the souls which he hath made. And as to the debasing man; if you mean, "This opinion truly humbles the men that hold it," I fear it does not; I have not perceived (and I have had large occasion to make the trial) that all, or even the generality of them that hold it, are more humble than other men. Neither, I think, will you say, that none are humble, who hold it not: so that it is neither a necessary, nor a certain means of humility.And if it be so sometimes, this only proves that God can bring good out of evil.

LXXXIII. The truth is, neither this opinion nor that, but the love of God humbles man, and that only. Let but this be shed abroad in his heart, and he abhors himself in dust and ashes. As soon as this enters into his soul, lowly shame covers his face. That thought, what is God? what hath he done for me? Is immediately followed by, what am I? And he knoweth not what to do, or where to hide, or how to abase himself enough, before the great God of love, of whom he now knoweth, that as his majesty is, so is his mercy. Let him who has felt this, (whatever be his opinion) say, whether he could then take glory to himself? Whether he could ascribe to himself any part of his salvation, or the glory of any good word or thought? Lean then, who will, on that broken reed for humility: but let the love of God humble my soul !

LXXXIV. "Why this is the very thing which recommends it. This doctrine makes men love God." I answer as before: accidentally it may, because God can draw good out of evil. But you will not say all who hold it love God; so it is no certain means to that end. Nor will you say, that none love him who hold it not.Neither therefore is it a necessary means. But indeed when you talk at all of its " making men love God," you know not what to do. You lead men into more danger than you are aware of. You almost unavoidably lead them into resting on that opinion: you cut them off from a true dependence on the fountain of living waters, and strengthen them in hewing to themselves broken cisterns, which can hold no water.

LXXXV. This is my grand objection to the doctrine of reprobation, or (which is the same) unconditional election. That it is an error I know because if this were true, the whole scripture must be false. But it is not only for this, because it is an error, that I so earnestly oppose it, but because it is an error of so pernicious consequence to the souls of men; because it directly and naturally tends to hinder the inward work of God in every stage of it.

LXXXVI. For instance. Is a man careless and unconcerned, utterly dead in trespasses and sins? Exhort him then (suppose he is of your own opinion) to take some care of his immortal soul. "I take care, says he ! What signifies my care? Why what must be, must be. If I am elect, I must be saved: and if I am not, I must be damned." And the reasoning is as just and strong, as it is obvious and natural. It avails not to say, CC men may abuse any doctrine." So they may. But this is not abusing yours. It is the plain, natural use of it. The premises cannot be denied (on your scheme) and the consequence is equally clear and undeniable. Is he sometimes a little serious and thoughtful; though generally cold and lukewarm ? Press him then to stir up the gift that is in him, to work out his own salvation with fear and trembling. Alas, says he, what can I do? You know men can do nothing. If you reply, but you do not desire salvation. You are not willing to be saved. It may be so, says he, but God shall make me willing in the day of his power. So waiting for irresistible grace he falls faster asleep

than ever. See him again, when he thoroughly awakes out of sleep; when, in spite of his principles, fearfulness and trembling are come upon him, and an horrible dread hath overwhelmned him. How then will you comfort one who is well nigh swallowed up of overmuch sorrow? If at all, by applying the promises of God. But against these he is fenced on every side. These indeed, says he, are great and precious promises. But they belong to the elect only. Therefore they are nothing to me. I am not of that number. And I never can be: for his decree is unchangeable. Has he already tasted of the good word, and the powers of the world to come ?Being justified by faith hath he peace with God? Then sin hath no dominion over him. But by and by, considering he may fall foully indeed, but cannot fall finally, he is not so jealous over himself as he was at first, he grows a little and a little slacker, till ere long he falls again into the sin, from which he was clean escaped. As soon as you perceive he is entangled again and overcome, you apply the scriptures relating to that state. You conjure him not to harden his heart any more, lest his last state be worse than the first. "How can that be, says he, once in grace, always in grace: and I am sure I was in grace once. You shall never tear away my shield.” So he sins on, and sleeps on, till he awakes in hell.

LXXXVII. The observing these melancholy examples day by day, this dreadful havoc which the devil makes of souls, especially of those who begun to run well, by means of this anti