absolute without any respect to the Man's being good or evil Salvation were unavoidable to such Men live as they will But God's Saved Ones were pluck'd as Brands out of the Fire Zach. 3.2 Job 33. and delivered from going down to the Pit and brought back from the Pit to be enlightned with the Light of the Living and were brought up out of an horrible Pit And being straightned and seeing this danger prayed Deliver me out of the Mire and let me not sink let me be delivered from them that hate me and out of the deep Waters Psalm 69. Let not the Water-floods overflow me neither let the deep swallow me up and let not the Pit shut her Mouth upon me Object 1. Ay but say our Opponents They that are Predestinated unto Salvation as the end are also Predestinated unto Righteousness and Holiness as the means leading to that End Answ If it be thus and this Predestination soveraign and absolute then how is this Holiness or Salvation of Men effected It must be either 1. By a Super pondium of the Will and Affection c. 2. Or by Force To the first of these it would be contrary to God's Work of Creation in making us free voluntary Agents so as to will distinguish and choose for our selves and it un-Mans us depriving us of those Powers and Faculties so essential to a Rational Creature And as to the second then Men would be saved Nolens volens whethey will or nay which is contrary to Seeking Searching Inquiry Supplication Prayer Faith Obedience Love c. And overthrows all Divine Testimonies so that were it Truth it would be the most obstinate repugnant Truth that ever was heard of for it renders all the rest of the holy Scriptures not to be true and gives the lye to all those inspired Writings and therefore it is Self-erroneous in the Sense they urge it Object 2. Whom he did Foreknow them he also did Predestinate whom he did Predestinate them he also Called whom he Called them he also Justified and whom he Justified them he also Glorified But it doth not say He Predestinated any but whom he foreknew c. Answ This place indeed speaks only of such as love God and are foreknown of him as such and it is as the foregoing words shew a Declaration how all things work together for good unto such a People but it doth not say That none else are ever Predestinated or Called but such as are thus Fore-known But the contrary appears 1. From Christ's weeping over Jerusalem because in that her day she had not known the things that appertain'd to her Peace and then they were hid from her Eyes 2. From that Of the many that are Called few are Chosen § 3. And speaking on 't in a general Sense Predestination may be forfeited for if Justification can be fallen from and forfeited then may Predestination and Calling being lower Steps and in order to it But that Justification may be forfeited appears from that all True Justification is by Grace and Faith Rom. 3.24 28. and 5.1 Gal. 2.16 and 3.24 Tit. 3.7 And we read of some that turn'd the Grace of God into Lasciviousness and some Jude 4. 1 Tim. 1.19.6.10 that made Shipwrack of Faith and have erred from the Faith and pierced themselves through with many Sorrows So if Justification be by Grace and Faith and if Grace and Faith by which we are Justified may be fallen from and lost then may Justification also be fallen from and forfeited and if Justification then also Predestination and Calling This is further manifest from Ezek. 18.24 which saith When a righteous Man turneth away from his Righteousness and committeth Iniquity in his Trespass that he hath trespassed and in his Sin that he hath sinned in them shall he dye Which shews a possibility of falling from Righteousness and even of a total and final Apostacy from it And if from Righteousness then from Justification for they are equivalent A righteous or justified Man is the same § 4. Then Predestination is imply'd in Calling Election and Adoption so if these can be lost and forfeited Predestination may being imply'd in them And as it is shewn before concerning Calling that it may be fallen from and lost the same I shall shew concerning Election and Adoption The first appears from 2 Pet. 1. where we are exhorted To use all diligence adding to our Faith Vertue to Vertue Knowledge to Knowledge Temperance to Temperance Patience to Patience Godliness to Godliness Brotherly Kindness to Brotherly Kindness Charity for he that lacketh these things is blind and cannot see afar off and hath forgot that he was purged from his old Sins Wherefore the rather Brethren give diligence to make your Calling and Election sure Which shews though they were Called Elected and Brethren c. yet there was a possibility of their losing that State again and of forfeiting what God had done for them in purging them from their old Sins and of their falling into Blindness c. On the other hand If we do these things we shall never fail Here 's a Conditional Assurance If we do them we shall never fail if we do them not we shall fail For what signifies Faith without Vertue Religion without Holiness And 't is plain this our not failing or preservation depends upon something we are to do but yet not so as of our selves but by the Grace of God by and through this Grace we may do these things upon which depends our Preservation And for want of this doing we fail so our Destruction is of our selves and in God is our Help But he helps us by our selves not without our selves if we do these things it is left upon that whether we fail or never fail The second is shewn in the Instance of Israel to whom appertain'd the Adoption and the Glory c. and yet they would not receive Christ but crucify'd him and fell away and lost the Holy Land and became Fugitives in all the Earth Esau answer'd in the Type unto this State he fainted and lost his Birth-right and Fainting spiritually is understood of Vnbelief and it was through Unbelief those Israelites whom the Apostle renders as the Natural Branches in Christ the true Vine were broken off from him and fell from the Adoption So in the Mystery that which Fainteth is Esau and this loseth the Adoption and Spiritual Birth-right CHAP. III. Shewing 1. That Election and Reprobation are of the Two Seeds and that Predestination Election Adoption Justification c. are all in Christ 2. That Election according to Scripture is not strictly to be understood of particular Persons without respect to their being Good or Evil and the same evinc'd by sundry Propositions with their Affirmative Proofs laid down concerning the falling away of some and not falling away of others of the Elect according to Scripture § 1. ELection and Reprobation are of the two Seeds or Principles before spoken of whosoever is
the Grace God is pleased to vouchsafe to them in common with other Men but are for a Special Grace peculiar to themselves tho' the Scripture be silent as to any such thing They agree exact to the Pattern of the old corrupt hypocritical Pharisees Mat. 9.11 Luke 19.17 who would not eat or drink with Publicans but said I am not as this Publican c. They will have none of the common Grace common Faith common Salvation c. but will have Grace Faith and Salvation all Special and peculiar to themselves excluding the rest of Mankind as Creatures of no worth or value they must not share in this Special Grace must have no Portion in David or Inheritance in the Son of Jesse their Trumpet sounds like that of Sheba their Language like his which cost him his Head However Common Grace Faith and Salvation is Gospel Grace Faith and Salvation propounded in Scripture So herein they differ from true Religion from the Scripture and from the Gospel that bringeth good Tidings of great Joy which shall be unto All People and set up a particular special way of their own which hath no footing in Scripture a new and another Gospel of Christ and of another and quite contrary Tenure for it brings Good Tidings of great Joy but to a few and bad Tidings of great Misery to many But let us a little consider let 's try before we trust and examine well the Matter before we leave the good old Way and the ancient Paths for these by-Ways As to the Common Salvation we have instance of some that have been saved in that way of a Cloud of Witnesses that have pass'd that way that the Nations of them that are saved shall walk in that way c. Then as to their way and manner of Salvation by some special particular Priviledge peculiar to themselves and exclusive of the rest of Mankind as having no share or interest therein 1. Can they give us Instance of any one Man saved in that way 2. Are there any Witnesses of Fame gone on it and who are they 3. Is there any Testimony to it in all the Scripture and where Till they shew us this we will rather be Schollars with Paul and Titus of the Common Grace and Sons with Timothy Titus 1.4 1 Tim. 1.2 after the Common Faith and with Jude diligent concerning the Common Salvation than trust to such imaginary Conceits of a company of Self-lovers and Brain-sick bigotted People Object 8. That the Apostle in the afore-cited Scripture hath respect to the Elect for he saith Teaching us c. but doth not say It taught all Answ The Reason is plain why all were not taught of this Grace some would not learn thereof It was ever so some would none of his Counsel would none of his Instruction but cast his Reproof behind their backs c. And the Lord compels not Men to be happy he forceth Discipline upon none so all are not taught But tho' the Apostle doth not say The Grace taught all he saith It appear'd to all it brings Salvation c. And to what other end does it appear but for Salvation unto all and to be a Teacher of good things c. Mankind is One the Divine Grace One the Giver of it One and the End for which it is given One and the same So if it should not do the same for all that receive it it should cease to be Grace which can never be Object 9. We read of Paul 's Preaching at Antioch and the People were glad and as many as were Ordained to Eternal Life believed Acts 13.48 Whence they infer Some were not Ordain'd to Eternal Life Rom. 11.7 because some believed not And also the same Apostle writing to the Romans saith The Election hath obtained it and the rest were blinded c. Answ This mentions the Apostle's coming to Antioch and the two Sermons he preach'd there and their Service c. All which are Particulars and to draw a General Conclusion from Particular Premises is false Reasoning And as to the Sentence which seems most General That as many as were Ordain'd to Eternal Life believed even this is to be understood Restrictively or in a Particular Sense for understand it in General and its Consequences are such as renders the Preaching of the Gospel wholly void in all other places than at Antioch In all other places wholly void because none should be found in them Ordain'd unto Eternal Life And void there with respect to the begetting any more into the Faith because as many as were Ordain'd unto Eternal Life believed already And this makes void all the other Travels of the Apostles their Preaching and Planting other Churches and the Conversion and Holiness of those c. But how extravagant would it be thus to think or that there was not before or after in that place any one Ordain'd to Eternal Life only the Proselytes of that day Though there be a time to all in which they have the Tenders of Salvation yet time is not the same to all some come in at the third some at the ninth and some at the eleventh hour So that this is to be understood of such only to whom it was then the season of Life who were ripe for the Birth fitted or set in order for it and so is the proper Signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used in this place in the Greek and is in our English Bibles translated Ordain'd the which it doth not properly signifie but to set in Order or in a fit Posture of Mind c. And so is this Scripture explain'd which is not exclusive of any such whether there at Antioch or elsewhere who should afterwards receive the like precious Faith with those And as to the other the Election is said of the Spiritual who have the true Spiritual Sight and Discerning by which Christ is known and born Testimony to that is such who have made their Election sure by adding to their Faith Vertue c. For all Israel were God's Elect People as the Scripture doth abundantly shew but of them some gave not diligence to make their Election sure by adding to their Faith Vertue c. and such became Blind could discern the Face of the Sky but not the Signs of the Times nor the Coming of the Just One and so obtained not what they sought for but became forgetful of their Cleansing and Reprobate forfeiting as well the End as Name of their Election as is further shewn hereafter Object 10. That the purpose of God according to Election might stand not of Works but of him that Calleth Answ 'T is own'd the purpose of God according to Election is such That he loved us while we were yet Enemies it hath been unto us according to what the Apostle expresseth As touching the Election Beloved while as concerning the Gospel Enemies Rom. 11.28 Rom. 5.10 For if when we were
Enemies we were Reconciled to God by the Death of his Son his Election then must stand on this bottom Not of Works but of him that Called for this precedes Works We did not first choose him but he hath chosen us at a time when there was no merit in our hands Some would abuse these Truths to the exclusion of all good Works but without them we are not saved though they have not the first place in our Salvation yet they have their place and come in in their order There is something to be done on our part when we are Called and Elected namely To use diligence to make our Calling and Election sure 2 Pet. 1.5 by adding to our Faith Vertue c. Some say It is sure for the Gifts and Calling of God are without Repentance c. This indeed shews the sureness of it on God's part but on our parts it is conditional all God's Dealings with us being by way of Covenant So that we are not sav'd Nolens volens whence it comes to pass of the many that are Called few are Chosen Mat. 20.16 For there it a great Work to be done before we are made New Creatures we are not to rest in the bare beginnings of an Election and being Called c. as if our Work were done but go on to Perfection For through the help of Christ joyned with our diligence a progress may be made unto that degree of God's Love and State of Assurance in Christ Jesus from whence there is no Apostacy And these are God's Sealed Ones Mat. 24.24 called in Scripture the very Elect whom neither false Christs nor false Prophets with their great Signs and Wonders shall ever be able to deceive For to this degree of Perseverance must this Scripture relate or else it would interfere with those Scriptures that shew the possibility and even danger of falling from Grace of forfeiting our Calling and Election of making Shipwrack of Faith and a good Conscience of denying the Lord that bought us of Crucifying him afresh and putting him to open Shame as 1 Cor. 9.27 Heb. 6.4 5 6. 1 Tim. 1.8 2 Pet. 1.9 c. Having done with that part of the Argument which respects Reprobation I come next to treat of Election The Second Part. Treating more particularly of Election CHAP. I. Containing some Short but General Arguments viz. 1. Shewing some further ill Tendencies of the false Notion of Election and Reprobation 2. The Necessity of Practical Religion 3. The Mistake in Vnderstanding some Words and Sentences in Scripture always in the same Restricted Sense 4. That God deals with Mankind in way of Covenant 5. That God made Man a free Agent capable to choose for himself either Good or Evil. 6. Of God's Wisdom Love and Justice in dealing with Mankind 7. To what end the Grace of God hath appear'd to all Men. § 1. AS the false Notion of the first leads to Despair so the false Notion of the second to Presumption And both make void all Religious Exercise and Care concerning the Performance of Divine Worship and all Holy Duties As the Tendency of the Arguments upon the first Part is to remove all ground of Diffidence and Despair so shall it on the other hand be endeavour'd to remove that ground of Presumption and Self-security which hath been hurtful to many § 2. And to shew the necessity of Practical Religion unto Salvation even the Obedience of the Faith and Gospel of Christ that we may redeem the Time allotted us working out our Salvation with Fear and Trembling and so through the Mercy and Power of Christ raising us up in our selves and not without us we may come to escape all the Evil of Reprobation and to enjoy all the Good and Blessings of Election but without this we can neither avoid the one nor attain the other To save Transciption I desire the Reader to look over the Scriptures in the Introduction several of which are spoke to already and it remains to say something of Fore-knowledge Predestination Calling Election and Justification c. § 3. And as is shewn in the other Part concerning Hating Hardening Reprobation Vessels of Wrath c. the inconvenience of taking them in a primary strict positive Sense and as respecting particular Persons without regard to their good or evil Deeds so take these Terms in a strict positive Sense to respect particular Persons as words of the first intention and simply without any regard to their good or evil Deeds and exclusive of others c. and we shall run into great Error and Blindness and lose the Truth § 4. For as is in part observed before all things between God and Man are transacted by way of Covenant and every Covenant supposeth Terms or Conditions and a Possibility of Performing or not Performing of those Conditions and Loss or Benefit Reward or Punishment according as we keep or break Covenant Those Terms God proposed to Cain that Murderer of his Brother and first Murderer amongst Men Gen. 4.7 If thou doest well shalt thou not be accepted But if thou doest evil sin lieth at the door And no Man ever had other Terms all are accepted in well-doing but none at all are accepted in evil-doing God hath commanded no Man to do wickedly neither hath he given any Man license to sin but being Righteous himself he ordereth all things righteously Ecclus 15.20 Wis 12.15.16 thinking it not agreeable with his Power to condemn him that hath not deserved to be punished for his Power is the beginning of Righteousness c. § 5. So having made Man a free Agent capable of adhering either to Good or Evil having power and understanding to will distinguish and choose for himself and having first propos'd the Good to him with Promises of Life and blessed Rewards and caution'd him against the Evil with Threats of Death and Everlasting Punishment and Misery he then leaves him capable to receive his Counsel But he doth not forcibly determine him to Good or Evil Actions for then there would be no Vertue or Vice well-deserving or ill-deserving Obedience or Disobedience Good or Evil Wisdom or Folly no Will Choice Love or Hatred c. So no Rewards or Punishments which makes void the State of Man and the Gospel and God's Oeconomy and brings all his Works into Confusion altering things from that Order of Wisdom he hath placed them in Obj. Some object Seeing God fore-knows all things to what End is Grace given and a Day of Visitation in which they might be saved to such as come not to be benefitted by it but reject so great Mercy and Goodness Ans Many think this and such like are wise and puzzling Questions though the very Query convicts a Man of Ignorance shewing that he neither knows God nor yet himself nor God's Oeconomy his Order in the Creation for any of these being known all such Scruples vanish For as God is the most intelligent Being and free
Elected it is in Christ the heavenly Seed and for his sake and not otherwise He is God's Elect in whom his Soul delighteth He is God's Oath and Covenant unto Mankind and them that go out of him break the Covenant and lose their State and none are in Christ otherwise than as they keep God's Covenant and perform their Duty to God in and through his Spirit inabling them So Predestination Election Adoption justification c. are all in Christ and import on the one hand the Acts of God towards Men and on the other Men's Spiritual States and Conditions in him and are thus to be understood because the contrary would run us into Confusion For instance § 2. If we understand Election strictly and properly of Persons without any other respect to Good or Evil how shall we reconcile these following Passages deduced from Scripture 1. That there is a State of Election from which Men may fall away It is clear from Scripture all Mankind was made Good was God's Chosen Creature and his Delight made to an end of his Glory and to enjoy Him for ever and yet through the Fall all Mankind suffer'd loss according to which the Scripture saith We have all sinned and come short of the Glory of God That in Adam all dy'd that Man that was in Honour and abode not therein became as the Beasts of the Field that perished Adam was thus Elect and fell the People of Israel were God's Elect People and many of them fell 2. That this State of Election though Men may fall from it yet may be restored again Israel was a peculiar and chosen People an Election out of an Election to whom appertained the Adoption and the Glory c. And yet those the Natural Branches were some of them broken off through Unbelief Rom. 11. notwithstanding of them it was said If they abode not in Vnbelief they should be grafted in for God is able to graft them in again This the Apostle cleareth by the following Instance If thou wert cut out of the Olive-Tree which is wild by Nature and wert graffed contrary to Nature into a good Olive Tree How much more shall these who be the Natural Branches be graffed into their own Olive-Tree So here is evinc'd the possibility of some of the Elect's falling and of their being restored again 3. And also That some who are Elected may fall away and cannot be restored again It is impossible for those who were once enlightned and have tasted of the heavenly Gift Heb. 6.4 5 6. and were made partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they fall away to renew them again unto Repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame 4. That some Elected may finally and totally fall away It is manifest from the above-mentioned Scripture and from Heb. 10. v. 26 17. For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for Sins but a certain fearful looking for of Judgmen and fiery Indignation which shall devour the Adversaries So here 's a possibility of the Elect Ones Graduates in Election falling away finally and totally so as never to be restored again 5. That there is such a State or Degree of Election from which there is no falling away Such a State of certainty and fixedness is attainable from which there is no apostasie or falling away because we are exhorted unto it To use all diligence to make our Calling and Election sure wherein we shall never fall And there is no Spiritual Exhortation in vain or ill grounded which this would be if it could not be made sure The Apostle Paul was perswaded concerning himself and some others That nothing should be able to separate them from the Love of God which is in Christ Jesus our Lord. Rom 8.38 39. Now this Perswasion being of the Truth makes it evident That he and those concerning whom he was so perswaded had attain'd this State And of such he affirms That they could do nothing against the Truth but for the Truth 2 Cor. 13.8 And of himself he saith I have fought a good Fight 2 Tim. 4.7 I have finished my Course I have kept the Faith henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that day c. So here 's the Race run the Rest enter'd into the Fight fought the Victory obtain'd the Wicked One overcome and so the Fixation the durable State the Assurance for ever 1. For Christ hath promised He that overcometh shall inherit all things and I will be his God Rev. 23.7 and he shall be my Son and if he shall inherit all things he shall inherit this good State from whence there is no falling 2. Him that overcometh will I make a Pillar in the Temple of my God and he shall go no more out Rev. 3.12 So here 's no more falling away from this degree these are God's Sealed Ones com'd higher than the first Adam before the Fall into a State in the second Adam from whence there is no falling These are called The Election that hath obtain'd and it 's said The rest were blinded But the reason is evident Rom. 11.7 they gave not diligence to add to their Faith Vertue c. and he that hath not these things is blind c. And those are called by way of Pre-eminence the Very Elect whom neither false Christ's nor false Prophets with all their lying Wonders shall ever be able to deceive For to this State must these and such like Scriptures relate or else they would contradict those Scriptures which shew the possibility of falling from Grace Faith Righteousness c. Thus all these Propositions are expounded and demonstrated from Scripture and their co-incidence and agreement clearly shewn which otherwise taken run into Confusion and Contradiction And there is no more ground left to presume of our being absolutely or unconditionally Elected than there is to Despair lest we be Reprobated because there are things to be done by us which if we do we shall never fall and if we do them not we shall fall and through the Spirit of Christ helping us we are all enabled to do these things during the time of our Visitation So if we persevere we are happy If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the Precious from the Vile thou shalt be as my Mouth Jer. 15.19 c. So take thy Number O Sion and shut up those of thine that are clothed in white which have fulfilled the Law of the Lord. CHAP. IV. Containing an Inquiry touching the Two select and principal Tribes of Israel to wit 1. Levi. 2. Judah Whom of all the rest had the Precedence both in Honour and
Chosen To which I answer Calling is an effect of God's Love and Election is from the same From God's Love to us springs his Choice of us So Calling and Election are equivalent or the same in kind But there is a degree of Election which is only said of the Faithful they were Called and Chosen and Faithful and True but though all are Called yet only a Remnant prove Faithful and True Thence it comes to pass of the many that are Called few are Chosen Wisdom saith the wise Man exalteth her Children c. If a Man commit himself unto her he shall inherit her c. At the first she will walk with him by crooked ways and bring fear and dread upon him and torment him with her Discipline until she may trust his Soul and try him by her Laws then will she return the strait way unto him and comfort him and shew him her secrets but if he go wrong she will forsake him and give him over to his own Ruine I could wish this were not G. K's own case but I am afraid on 't However it appears hence that God's Dealing with us is Conditional and what were these many called to if not to Faith and Holiness and Eternal Life And whence comes it that so few of them are chosen but from their Disobedience and Unfaithfulness Who not committing themselves to the holy Spirit of Discipline nor abiding the Trial of her Laws have gone wrong and so been forsaken and given up to their own Ruine But G. K. will neither have Election to be Conditional nor General though he must either grant this or allow a possibility of Salvation to such as are not chosen of God or Elected to Faith and Holiness as the Means nor to Eternal Life and Happiness as the End to be in due time obtained by the said Means or else agree to an absolute Reprobation of some But he saith He is well perswaded there is no absolute Reprobation c. Contr. 4. And if he allows a possibility of Salvation to such as are not Chosen c. then he will make two ways of Salvation the one by Election the other some other way he is yet to tell us of According to the first the Elect only are saved according to the latter some other People If he allow it not he must concede an absolute Reprobation of them and so take home his Contradiction Besides if he deny an Universal Salvation as free for Mankind he must also deny Universal Grace the Universality of Christ's Death who tasted Death for every Man and of the Gospel all which imply Universal Salvation tendered G. K. argues in p. 11. If Election were only Conditional why did Paul he should have said Peter exhort Believers To give all diligence to make their Calling and Election sure For how can that which is only Conditional be made sure to some more than to others Now he presseth them to make it sure to wit That they may have the assured knowledge of it Not that it was not sure unto God for as Paul declared The Foundation of God standeth sure having this Seal c. This Text stood directly in his way and therefore he endeavours the more to darken it by the Smoak of his Pit But this Fallacious and Sophistical Exposition will not do For Peter's exhorting Believers To give all diligence to make their Calling and Election sure sheweth something on their part to be done for the ascertaining it unto themselves they had it the Election belong'd unto them but they could not hold it nor be assured of their continuance in it unto the end nor bind it nor seal it to themselves but by a diligent perseverance in the Fear and Grace of God adding to their Faith Vertue c. which shows the performance of some Duty incumbent upon the Elect something to be done some Condition to be observed on their part the neglect whereof hinders them from having their Election made sure to them For we see the Text calls it their Calling and Election to whom it is directed and though it was theirs your Calling and Election yet something was still to be done to make it sure which shews it was theirs yet not so sure but that it might be forfeited and lost For if it had been so sure when he so exhorted them there had been no need to give diligence to make it sure for that which is already so needs not still to be made so nor can it thereby be made sure if it were sure before Therefore if their Election to whom Peter writ had at that time been sure his Exhortation had been ill grounded and in vain But he presseth them to make it sure saith G. K. to wit That they might have the assured knowledge on 't But he might as well have said any thing else for there 's no more evidence of this being the Apostle's meaning than that he meant any other thing nor can he perswade us Peter was so incapable or insincere in his Expression as to say one thing and mean another or that he meant not as himself saith but as G. K. saith for him And to this Query How that which is only Conditional may be made sure by some more than others I answer By Performance of the Condition as if a faithful true Master promiseth a certain Reward to each Man who will do so much Work in such a time He that useth diligence and finisheth his Work in the time allowed makes the Reward sure and such as neglect and finish not their Work in the time lose their Reward Thus that which is conditional may be made sure or may be forfeited Further G. K. saith in p. 12. The Foundation of God standeth sure c. And that this Foundation is God's Everlasting Love in his Son Christ Jesus who hath loved and chosen them in Him as his Members before the World began And though they lapsed and fell from Him their Head yet he is sent of the Father to recover and save them all and every one of them c. to wit the Elect. Here 't is plain G. K. makes only a certain Number he calls the Elect to be loved and chosen in Christ as his Members before the World began and restricts the Mission and Death of Christ to them saying That he is sent of the Father to recover and save them all and every one of them c. So according to this Doctrine Christ was not sent of the Father to be the Saviour of the World but to save them the Elect then of consequence he died not for all People for he died for none but them he was sent to save and so as he was sent to save but a particular Number he died but for that particular Number But if Christ died for all Mankind then either all Mankind were capable of Salvation and of being chosen of God in Christ Jesus or Christ died for some who were not thus choen of