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Early English books online. (EEBO-TCP ; phase 2, no. A60717) Transcribed from: (Early English Books Online ; image set 35088) Images scanned from microfilm: (Early English books, 1641-1700 ; 2078:21) A sober letter, touching predestination and obduration Sent to a minister in the city of Bristol. 14 p. printed for Jonathan Robinson, at the Golden Lyon, in St. Paul's Church-yard, London : 1679. Reproduction of the original in the Bodleian Library.

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eng Predestination -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-03 Assigned for keying and markup 2010-04 Keyed and coded from ProQuest page images 2010-05 Sampled and proofread 2010-05 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A SOBER LETTER, Touching Predeſtination AND OBDURATION. Sent to a MINISTER IN The City OF BRISTOL.

LONDON Printed for Jonathan Robinſon, at the Golden Lyon, in St. Paul's Church-yard. 1679.

A SOBER LETTER, TOUCHING PREDESTINATION AND OBDURATION.
Sect. 1. Sir,

ALthough the Doctrine of God's Eternal Predeſtination be an offence to many, ſome abuſe it to carnal liberty, and others to deſpair; yet it is a neceſſary and uſeful Doctrine, which upon all occaſions ought to be uttered with much reverence and circumſpection, to the praiſe and glory of God (as the ſame is held forth in the ſacred Scriptures) without ſome taſte of this Divine Doctrine of Predeſtination, there can be no true Faith; but either a doubtful and wavering Opinion leading to Deſpair, or elſe a vain preſumption of feigned Holineſs, whilſt men reſt upon their own Works and Performances, and not upon the Free Grace of God. There is no Doctrine that doth more beat down the pride of the Fleſh, that doth more exalt the Riches of God's Grace, or more eſtabliſh and ſupport the Saints in the Aſſurance of the Love of God, than this Doctrine of God's Eternal Predeſtination, if rightly apprehended and improved. The Scripture doth uſually alledge the Eternal Purpoſe and Decree of God for ſtrengthening and confirming our Faith and Hope of Salvation; and doth not reſt in ſecond Cauſes, or in the Fruits of our Faith and Vocation; but aſcendeth up to Chriſt himſelf: In whom (as in the Head) we are elected and predeſtinated to Grace and Glory: Yea, it raiſeth us up to that everlaſting Purpoſe and Decree which was in God himſelf before the Foundation of the World, Epheſ. 1.4, 5. Matth. 11.25, 26. Rom. 8.29, 30. Rom. 9.11, 16, 18, 23.2 Tim. 1.9.2 Tim. 2.19.1. Pet. 1.20.

Sect. 2.

As in other Points of Divinity, ſo more eſpecially in this great Myſtery of Predeſtination, we ſhould avoid vain and curious Queſtions and Speculations; uſing ſuch words and expreſſions concerning the ſame, as are moſt agreeable to the Holy Scriptures (for who ſo fit to reveal the mind of God in this great Myſtery as God himſelf?) and not according to our corrupt fancy and imagination In this caſe 'tis beſt and ſafeſt for us to aſcend from the loweſt degrees to the higheſt, as St. Paul doth in his Epiſtle to the Romans: ſpeaking firſt of the Law of God, and the Corruption of Man's Nature; and ſo proceeding on to the Remiſſion of Sins, and Juſtification by Chriſt; and from thence, to the ſublime Myſtery of God's Eternal Predeſtination. Whether we go up from the loweſt ſtep to the higheſt, or deſcend from the higheſt to the loweſt, we muſt take heed that we run not from one Extreme to another; omitting and paſſing by the middle Cauſes or Means of Salvation and Damnation; which ought to be duly conſidered and placed between God's Eternal Decree, and the final Execution thereof. Nor ſhould the Decree of Praeterition or Reprobation be applied to any Sinner in (particular) ſo long as he lives, without ſpecial extraordinary Revelation, ſeeing God (whoſe Grace and Mercy is infinite and boundleſs) may call and convert him, even at the eleventh hour, though his ſins be never ſo great and hainous. 'Tis obſervable, that all thoſe Acts in God, which, in the matter of Reprobation, go befor ſin, are deſcribed, rather after a negative, than poſitive manner in the Scripture; as the Not writing their names in the book of life. Rev. 13.8. They are not found written in the book of life. Rev. 20.15. Ye are not of my Sheep. Joh. 10.26. I never knew you. Matth. 7.23. The Election hath obtained it, the reſt (i e. thoſe who are not elected) were blinded. Rom. 11.7.

Sect. 3.

God's Decree of Reprobation is not the cauſe of ſin, but Man himſelf is the cauſe of ſin; Eccleſ. 7.29. Ezek. 36.31, 32. Jam. 1.14. Reprobation being part of the Decree, and the Decree nothing elſe but God himſelf decreeing, cannot be the cauſe of ſin: which is ſo contrary to God (who is Holineſs it ſelf.) His Decree may be ſaid to be the Antecedent of Sin, and Sin to be the Conſequent of the Decree, not the Effect of the Decree. Upon this occaſion, we ſhould always remember that approved diſtinction between a proper Cauſe, and an Antecedent: Life is the Antecedent of death, and ſight of blindneſs. And, as it is impoſſible that there ſhould be Death where there hath not been Life, or Blindneſs where there hath not been Sight foregoing; ſo it is as impoſſible, that either Life ſhould be the cauſe of Death, or Sight the cauſe of Blindneſs following. God willeth not Sin as Sin; therefore Reprobation is not the cauſe of Sin: God willeth the Permiſſion of Sin; therefore Reprobation is the Antecedent thereof. For the better guiding and regulating our Judgments in this great point, we muſt conſider three diſtinctions. 1. Between God's Willing Sin as Sin, and his Willing the being; or permiſſion, or the ordering of Sin for the Glory of Divine Juſtice and Mercy. 2. Between a Cauſe and an Antecedent. 3. Between a Conſequent and an Effect.

Sect. 4.

Sin is the cauſe of Puniſhment and Damnation; God puniſheth no man, condemneth no man, but for Sin; Original, or Actual, or both; Gen. 2.17. Rom. 5.12. Ezek. 18.20, 25, 28. Though Sin be not the Cauſe of the Decree of God (for that which is temporal cannot be the cauſe of that which is eternal) yet it is the only proper cauſe of Puniſhment and Damnation. We muſt diſtinguiſh between God's Decree of Non-Election, or Reprobation, and his deſtinating men to puniſhment, or preparation to puniſhment; which is uſually called Praedamnation. As for the former, it dependeth ſolely upon the ſovereign Will and Pleaſure of God: but the latter is an Act of God's Juſtice. The one floweth from God, as he is a God of abſolute Power and Sovereignty; the other floweth from God, as he is a God of Juſtice. The Decree of Election and Reprobation is an Immanent Act in God alone, as in the Subject; and from God alone, as from the Original Cauſe. But Damnation is neither originally from God, nor ſubjectively in God; but is a tranſient Act of his Juſtice. God being infinitely wiſe, propoundeth to himſelf the Manifeſtation of his own Glory, as a moſt certain and infallible End; appointing and making all things to be ſubſervient thereunto: The Lord hath made all things for himſelf; yea, even the wicked for the day of evil. Prov. 16.4. And thus the Decree of God is deſcribed by the learned Biſhop Ʋſher, and other Proteſtant Divines, to be that Act whereby God, from all Eternity (according to his Free Will) did, by his unchangeable Counſel and Purpoſe, fore-appoint, and certainly determine of all things; together with their Cauſes, Effects, Circumſtances, and manner of Being, for the Manifeſtation of his awn Glory, Nor ſhould we go about to ſubject this Divine Decree to our ſhallow Capacity, or meaſure it by our depraved Reaſon; conſidering that the Will of God (from whence the Decree cometh) is unſearchable. 'Tis true that all things come to paſs neceſſarily, according to God's Eternal Decree; they ſhall not come to paſs in any other place or time than he hath ordained. But yet this Decree of God doth not infer a neceſſity of Conſtraint, but only of Immutability: nor doth the Decree take away, either Liberty from the reaſonable Creatures, or Contingency from ſecond Cauſes; but only brings them into a certain order, that is, directeth them to the determined End: whereupon the Effects and Events of things are contingent or neceſſary, as the nature of the ſecond Cauſe is: Thus Chriſt (according to the Divine Decree) died neceſſarily; Act. 4.28. Act. 17.3. But yet willingly. If we reſpect the Temperature of Chriſt's Body, He might have lived longer: and therefore, in this reſpect, May be ſaid to have died contingently.

Sect. 5.

The Doctrine of God's-Eternal Predeſtination (rightly underſtood) is ſo far from being a prejudice or hindrance to the Uſe of Means tending to Holineſs and Sanctification, as that the uſe of the Means is the proper Effect and Fruit of the Decree of God: the right Knowledge and Conſideration whereof is a moſt effectual Motive to a conſtant and conſcionable uſe of the Means. And therefore, that is a moſt wicked Speech (which implyeth a mere Contradiction) If I be elected, howſoever I live, I ſhall be ſaved: And if I be not elected, live I never ſo well, I ſhall be damned. Satan, by this wicked Suggeſtion, divides the End and the Means aſunder, which God hath joyned together. The Decree of God conſiſts not only of the End without the Means, nor of the Means without the End; but of both together. God having choſen us to ſalvation, through ſanctification: of the ſprit, and belief of the Truth. 2 Theſ. 1.13.

Sect. 6.

The Command and Invitation of God in the preaching of the Goſpel, is the Rule of our Faith and Obedience; and not the ſecret Decree of God. Nor muſt we confound the Decree of Predeſtination with the Precepts of Faith and Obedience: God's revealed Preceptive Will ſhews what the Lord approves (as good in it ſelf) and what ought to be performed by us: Not that every one that hears the Goſpel preached, ſhall have Effectual Grace to perform it; but yet it is the duty of every one to repent, and believe on Jeſus Chriſt, and obey the Voice of God in the Diſpenſation of his Goſpel. The Doctrine of Predeſtination (as ſet forth in the Scriptures) is commanded to be taught and learned; and being ſoberly and wiſely handled, is very uſeful, both to the Godly and the Wicked. But the perſonal Application thereof before Faith, in point of Election; or, during this Life, in point of Reprobation; is unwarrantable, and many ways hurtful. And truly, it is a great Sin againſt the Grace and Mercy of God in the Goſpel, for any man or woman to conclude that he or ſhe is a Reprobate, becauſe final Unbelief and Diſobedience (the Conſequent of Reprobation) cannot be known before Death. No man knoweth who are reprobate but God, and thoſe to whom God revealeth it in his Word. But the Reprobation of any particular perſon (now living) is not to be found in the Scriptures, nor is it revealed in an ordinary way to us.

Sect. 7.

All the Elect of God, firſt or laſt, ſhall truly believe on Chriſt, and be converted to him (Saving Faith being the Effect or Fruit of Election.) All that the Father hath given to Chriſt, ſhall come to him. Joh. 6.37. Joh. 10.36. Whom he did predeſtinate, them he alſo called. Rom. 8.30. The Election hath obtained it. Rom. 11.7. And as many as were ordained to eternal life believed. Act. 13.48. It is called the faith of God's Elect. Tit. 1.1. It is according to Election. Rom. 11.5. In which reſpect, 'tis as certain, that all the Elect of God (though many of them are yet Unbelievers) ſhall believe and be ſaved, as it is certain that they are ſaved who are already in Heaven. As for others, God (who may do with his own what he pleaſeth) juſtly witholds from them Grace to cure their Unbelief and Impenitency: To them it is not given. Matth. 13.11. Moral Impenitency, and Enmity of Man's Will againſt God, is common, both to the Elect and Reprobate (they being alike ſinful and corrupt by Nature:) only God is pleaſed to cure the one, and not the other, of their Natural Unbelief and Impenitency. Touching the latter ſort, God may be ſaid to be the Phyſical Cauſe (not of their Unbelief, but) why their Unbelief remains uncured: As a Phyſician, able to cure a Diſeaſe (which yet he is not bound to cure) is the cauſe, not of the Diſeaſe it ſelf, but why the Diſeaſe is not cured: yet is he not the Moral and Blameable, but the Phyſical and unblameable Cauſe thereof, becauſe he is not bound to cure it. This Cure cannot be effected in the Unregenerate, only by outward Means, without the Internal Efficatious Operation of the Spirit of God. The Iſraelites had ſeen with their Eyes the great Signs and Myracles which God had wrought for them: yet withal, it is ſaid, that God had not given them a heart to perceive, nor eyes to ſee, nor ears to hear, unto this day: Deut. 29.3, 4. that is, he had not cured them of their Spiritual Blindneſs and unbelief, by the inward Illumination and Operation of his Spirit: for, as Auguſtine ſaith well,Quantam libet praebuerit patientiam, niſi Deus dederit quis apat penitentiam? Contr. Julian, Pelag lib. 5. c p. 4. Though God afford never ſo great patience (in reſpect of outward Means) yet, unleſs God give Grace, who can truly repent of his Sins? And this Grace he gives to one, and not to another, according to his good pleaſure. The bleſſed Apoſtle, in anſwering that great Objection, Rom. 9.19. Why doth God yet find fault with the Hardneſs and Rebellion of Man's heart, ſeeing no Man can reſiſt the Divine Will, nor can he cure himſelf of this hardneſs of heart? hath recourſe for ſatisfaction (not to the ill deſert, and ſinfulneſs of Man, but) to the Sovereignty and Dominion of God over his Creatures; which ſurely is as great and abſolute, as that which the Potter hath over the Clay; who maketh Veſſels of what faſhion he will, and for what end he will. So, God hath mercy on whom he will have mercy, and whom he will he hardeneth: and who art thou, O Man, that replyeſt againſt God? Shall the thing formed ſay to him that formed it, why haſt thou made me thus? It becomes not the Creature to quarrel with God, or diſpute with him concerning this matter (though the Creature cannot comprehend the reaſonableneſs thereof.) This may well ſatisfie and ſilence us, that the Apoſtle doth not go about to juſtifie God's Courſes (here mentioned) from the Conſideration of Man's Sinfulneſs, but only from the Conſideration of God's Sovereignty, and Supreme Dominion over his Creatures. And, as God freely gives the Grace of Faith and Repentance to ſome Men, and not to others, to raiſe them out of Sin; ſo God gave corroborating, confirming Grace to ſome Angels, and not to others, to preſerve them from Sin, according to the Sovereignty of his Will, without reference to their deſert. This Grace God granted to the elect Angels; who has one of the Antients duly obſerves) were, Amplius adjuti, more aſſiſted by the Grace of God than the other that fell: and what reaſon can be alledged for this, but merely the abſolute Sovereignty, and free Pleaſure of God? And here we muſt acquieſce after all our vain and tedious Diſputes. Behold, in this thou art not juſt, God is greater than Man, why doſt thou ſtrive againſt him; for he giveth not account of any of his matters. Job 33.12, 13. Wilt thou condemn him that is moſt juſt? Is it fit to ſay to a King, thou art wicked? How much leſs to him that accepts not the perſons of Princes, nor regardeth the rich more than the poor? Job 34.17, 18, 19. Yea, indeed, this great God (who governs all perſons and things) is moſt juſt; his Will being the eternal Rule of Righteouſneſs. Juſtice may be conſidered two ways; the one is, when things are carried towards Men, according to their Works. The other is, when a Man doth no other thing than he hath power to do; as in executing the power that God hath given him over the inferior Creatures. Thus we are juſt, though We kill Sheep or Oxen, &c. not in reference to any Works of theirs; but only in reference to our own neceſſary uſe, and that lawful power which God hath given us, to make uſe of theſe Creatures, and to ſerve our own turns of them. And thus, God is not unjuſt or unrighteous, but moſt righteous and juſt in ſhewing Mercy on ſome, and not on others; in giving the Grace of Faith and Repentance to ſome, and not to others, when there is no difference between them.

Sect. 8.

It is the great duty and Concernment of all thoſe perſons to whom the Goſpel is preached; be they rich or poor, noble or ignoble, learned or unlearned, moral or prophane, to deny themſelves, and believe on Chriſt for everlaſting Life and Salvation, without queſtioning the ſecret Eternal Decrees and Purpoſes of God concerning them in particular. When Men are in danger of drowning, if a Rope be caſt out, with a Command that they ſhould lay hold on it for their ſafety, will any of them be ſo fooliſh as to neglect the means of their ſafety, till the ſecret purpoſe and meaning of him that caſt out the Rope be particularly known concerning them? Or if a rich Man throw Mony amongſt the Poor, requiring them to accept of it; will any of them refuſe it, till he certainly know the ſecret intent and purpoſe of the rich Man concerning him in particular? Although the Goſpel doth not exprefly fignifie, that this or that Man ſhall, In the Event, actually believe on Chriſt, and be ſaved; yet the Goſpel makes known to the Sons of Men, that it is their duty to accept and embrace the Lord Jeſns, as he is freely offered to Sinners; and that whoſoever will be juſtified and ſaved, muſt believe on him: He that hath the Son hath life, but he that hath not the Son hath not life: He that believeth on Chriſt ſhall be ſaved, but he that believeth not ſhall be damned. Faith and Salvation are ſo indiviſibly joyned together, that whereſoever the one is, there the other neceſſarily and infallibly followeth. Conſider, 1. That where God affords the means of Grace, there the outward Diſpenſation of the Goſpel is alike to all, both Elect and Reprobate: We invite, we wooe, we intreat all to come in, and be reconciled to God, not knowing in particular who are elect of reprobate in reſpect of the Eternal Decrees of God; we offer Chriſt freely to all that will come: Whoſoever will, let him take the water of life freely, Rev. 22.17. Chriſt is tendered as an All ſufficient Saviour to all that hear the Goſpel, with a Command to believe; and a promiſe that, Whoſoever (none excepted) believeth, ſhall be ſaved. And though none can ſavingly believe without God's Special Grace, yet all thoſe that finally reject this Tender of the Goſpel are left without excuſe. 2. As none of us are expreſly mentioned by Name in the Goſpel, ſo neither are we excluded by Name. There we find, that Chriſt died for the world, for ſinners, for the Ʋngodly, for Enemies. Rom. 5.6, 8, 10. Joh. 3.16, 17.1 Tim. 1.15.1 Joh. 2.2. Which words are comprehenſive, and will take in all ſorts of ſinners that will heartily receive and embrace the Lord Jeſus. Him that cometh to me (ſaith our bleſſed Saviour) I will in no wiſe caſt out. Joh. 6.37. And what though our ſins be exceeding great and hainous, yet let us remember, that forgiveneſs and pardon of all ſins of what number or nature foever they be) is freely offered and promiſed to every one that ſhall cordially accept thereof. So that it matters not ſo much, what our Sins have formerly been, as whether we are now heartily willing to cloſe with Jeſus Chriſt, for pardon of, and power againſt Sin. 3. We cannot perform a more acceptable Service and Obedience to God, than to believe on Chriſt, and heartily embrace the offer of his Grace (as being poor, loſt, condemned Sinners in our ſelves) Joh. 6.29. Without this, all other works are but dead works. Heb. 9.14. Heb. 11.4, 5, 6. He that believes not, doth what he can to make God a liar. 1 Joh. 5.10. And he that believes on the Son of God, ſets to his ſeal, that God is true, Joh. 3.33.4. Such as have truly repented of their Sins, and do caſt and roul themſelves (in the ſenſe of their own unworthineſs) upon the perfect Righteouſneſs and Merits of Chriſt (as held forth in the Promiſes of the Goſpel) have the witneſs in themſelves of their Election, Juſtification and Adoption, and are free from the danger of Reprobation and final Obduration; though at preſent they are ſenſible of, and do groan under much hardnſs of heart and corruption. 'Tis God that juſtifies, 'tis Chriſt that died for them: Who therefore ſhall condemn them? who ſhall lay any thing to their charge? Rom. 8.1, 32.

Sect. 9.

Whereas God is often ſaid in Scripture to harden the hearts of Men, Exod. 4.21. Exod. 9.16. Deut. 2.30. Rom. 9.18. Certainly God doth not harden Men's hearts (as Auguſtine rightly obſerves) Infundendo Malitiam, but Non Infundendo Gratiam: 'Tis not by infuſing any evil into the heart, but by witholding, and not communicating his Grace to it. As the Water is congealed and frozen by the abſence of the Sun: how? not by imparting coldneſs, but by not imparting heat and influence. Hardneſs of heart, as it is Sin and Rebellion againſt God, ſo God hath nothing to do with it; but it muſt be put upon the Score of Satan, and the Corruption of Man's Nature. God hardeneth not the hearts of his own people as he hardeneth the Reprobates: for though he hide his face, and ſuſpend the comfortable Influences of his Spirit from them for a moment, to try and humble them under the Senſe of their Corruption; yet with everlaſting kindneſs he will embrace them; Iſa. 54.8. God is ſaid to harden in withdrawing his Grace, and ordering and diſpoſing even Men's evil Actions to that end which he hath propounded to himſelf, and in uſing the means which the Corruption and Malignity of Man's heart and nature perverteth to his own deſtruction. Thus God, in his wiſe Providence, ordereth and over-ruleth the Action of Hardning, but Man himſelf is the Cauſe of the Obliquity and ſinfulneſs of the Action. In Scripture we find that God hardeneth, Satan hardeneth, and Man hardeneth his own heart: Man as the inſtrument, Satan as the Worker and Efficient; God as the Supreme Judge, over-ruling every Action, and diſpoſing of it to his own Glory, either in a way of Mercy or Juſtice. As in a Ship, Man is as the Mariner that worketh; Satan the evil Spirit, as the Wind and Weather that tempteth and moveth; and God as the Steers-man, that directeth and governeth all. Like as then the Sun hardneth the Clay, and the Rain brings forth Weeds, not of it ſelf, but by reaſon of the Nature of the Soil which it influenceth: So, by the Providence and Operation of God, after a moſt ſecret (yet juſt and holy manner) the hearts of wicked men come to be hardened more and more; but the only culpable Cauſe thereof is in themſelves, and in the Corruption of their Nature, and not in God.

Sect. 10.

Hardneſs of heart is either natural and inbred (which we bring with us into the World) or elſe it is acquired and voluntary: and this is an extinguiſhing of that common Light, and Knowledge, and Ingenuity which is in Men; whereby they make their hearts as hard as an Adamant Stone, and wilfully eſtrange themſelves from God; or elſe it is an Additional Hardneſs inflicted by the juſt hand of God upon them, as a puniſhment of their Sin: Thus God hardned the hearts of Pharaoh and others, giving them up to a reprobate ſenſe, and the vile luſts of their own hearts. Rom. 1.24, 28. Again, Hardneſs of heart is either felt or not felt. The Reprobate (who is given up to hardneſs of heart, and ſearedneſs of Conſcience) is not ſenſible of that dreadful ſpiritual Judgment which he lies under, nor doth he bewail it: but hardneſs felt, when a Man ſees and feels, with grief and ſorrow, the deadneſs, and hardneſs, and benummedneſs of his own heart, which doth not relent (as it ſhould do) at the threatnings and promiſes of God; nor is it thawed and melted with the Mercies and Loving kindneſſes of God: ſuch a ſenſible hardneſs is incident to God's own Children; who often complain of it, and groan under it, as a great and heavy burthen. O Lord (ſay they) why haſt thou made us to err from thy ways, and hardned our hearts from thy fear. Iſa. 63.17.

Sect. 11.

Are we ſenſible of the hardneſs and ſtonyneſs of our hearts? and would we be cured of this great Evil? Then 1. Let us diligently ſearch and examine whether we do not indulge our ſelves in ſome ſecret Sin or other; which being unrepented of, will harden the heart. 2. Let us conſider the greatneſs and goodneſs of that Divine Majeſty, againſt whom our hearts are hardned: this will be a means to ſoften them. Deut. 10.16, 17, 18. Job 23.15, 16. Pſal. 95.3, 8, 9.2 Chron. 30.8, 9.3. Above all other things, let us meditate on Chriſt crucified, and lay our hard and frozen hearts before the hot Beams of the Sun of Righteouſneſs. Mal. 4.2. that they may ſenſibly feel the force of his gratious influence; and ſo, looking up to him by Faith (whom we have pierced with our Sins,) we may thereupon melt and mourn for our ſins, as one that mourns for his only child. Zach. 12.10. 'Tis obſerved of the Diamond (whoſe extreme hardneſs cannot be mollified, either by the force of Iron, or the violence of the Fire) that if it be ſteeped in the hot blood of a Goat, it preſently diſſolves. The Iron Hammer of the Law will not melt and ſoften our hard and ſtubborn hearts; but if, by true Faith and Meditation, we bath and plunge then in the pretious Blood of the true Scapegoat, the Lord Jeſus Chriſt, this will break and melt the heart (though it be as hard as an Adamant.) The ſacred Blood of the Phyſician cureſ the Diſeaſe of the Patient.

O rare Phyſician; thou that ſhedſt thy Blood, And gav'ſt thy Life to do poor Sinners Good. FINIS.