had craved, and depended upon their Affiftance, and undergone fome Trial, fo as to deserve their final Protection. Since the Rubbim have had Adversaries, in Juftice, any one of them may use his Power to retrieve thofe Subjects, who by the Power of the Adverfaries have been feduced, and are willing to be retrieved.

The Juftice of the Rubbim fuffers them not to permit any of their Creatures, who have deferted them, to remain in their firft State, or to be re-admitted thither, much less, to enjoy their Prefence, 'till Satisfaction has been made for the Affront; and if they be Captives 'till they be redeemed, which was performed by Chrift; and that is but part of the Work; as they deserted voluntarily, 'till they have done fome voluntarily Act that qualifies them, 'till they voluntarily return to Obedience, Love &c. which is performed by the Means of the Operation of the Holy Ghost.

These Men glory in being free Agents, in having their Will, their Choice; when they have in this State of Trial chofen wrong, would they have God, if that were confiftent with infinite Juftice, by infinite Power, make them, at their Refurrection love, and 'choose him, and fit B 2 them

them for Enjoyment of the Prefence, and blame him if he do not?

Will they not alfo lay the Blame upon the Devil, who after he knew his own Fate, feduced them? What will either avail?

To change the Mind, Inclinations, or Affections of a free Agent by infinite Power, or Force, to make him love another he did not, or does not love, after a fair Trial, is almoft a Contradiction in Terms. And if it were poffible that a free Agent, who preferred any thing to the Enjoyment of the Vision &c. of the Aleim, could be in Heaven, it would endeavour to defert to enjoy the thing it had preferred, and if it could not defert, it would even there be miserable.

If the Juftice of the Rubbim oblige them to reward the Fidelity of a Creature, during a State of Trial, which eternal Hapness; I am afraid it follows, that they must punish Infidelity with eternal Mifery.

And that, that Mifery fhould be in Confinement, because those who were once fallen, and defperate, and loofe, feduced those who were innocent, and they, or their Followers might do so again, if they fhould have the fame Opportunity.

portunity. I have heard a Man fo prefumptuous as to fay, that God must be as cruel as the Devil, if he appoint Man eternal Punishment for temporal Wickednefs. 'Tis faid 2 Sam. xxii. 27. and Pfal. xviii. 27. with the clean thou wilt be clean, and with the froward thou wilt fhew thyfelf froward, and that every Man fhall have his own Choice. If Man knows his own Terms, who is cruel, God or himfelf?

Let us put a Cafe, and bring it to Men. A King is very juft and benign to his Subjects, gives them Estates, and is zealous that they may live happily, hath fufficient Demefnes to fupport and defend himself, independant of any Rents or Services, fupplies all who are in Distress and are Objects of Pity: One of his Subjects has revolted, and fets up a Stranger, and an Enemy, for King, and perfuades the Subjects to lift under his fuppofed King, who has no Lands, nor Support for them, fo that all those who list, must be miserable, and endeavour to do what was impoffible, to eject the true King, Is the King's Benignity a Proof that he will not be juft, and punish fuch an Offender, or banish him? Though not for any Advantage to himself, but for the Benefit of his Subjects. Would it not be

B. 3

the

the Interest of all his Subjects, who faw the 'Confequences, to inform the King, to defire that their Enemy might be made an Example? Nay, if the King were abroad, and did not interpofe, to inform his Officers, or do it themselves; and whatever Satisfaction might be offer'd, or made for his Crime, could the King, in Wisdom or Juftice, pardon and restore fuch a one to his Eftate, the Society of his Subjects, and to his Presence, till he had fufficient Proof that he was returned to his Loyalty, and Love to his Perfon? Would any wife Man admit another into his Prefence, to participate of his Enjoyments for Life, who did, and was determined to hate him? What would those fay who loved him, if fuch a one were admitted amongst them?

If the Perfon, the Traitor fet up for King and to whom the Subject had deferted, fhould keep him in miferable Slavery, and the King's only Son should at the Expence of his own Life, redeem him? And this King fhould employ his Coequal, and Coadjutor to inform, inftruct and rectify his Mind, till he was freed from his mistaken Notions, which induced him to revolt, and fet right in his Loyalty and Love; and then should

not

not only restore him his Estate, but admit him to his Prefence, to eat and drink at his Table, to be clothed out of his Wardrobe, to dwell in his Palace, to hear and fee his Wisdom, Power, and Benigty in his Administration, and whatever his Court could afford, to the Society of his great, wife, and faithful fervants &c. Could this Man's Love be any hard Task? or that which Rebels, out of the Pride of their Hearts (that which makes them Rebels) term, a Servitude? If one were to hear fuch a one, he would tell another Story.

The Free-thinkers fay it is not just to make one Man fuffer for another Man's Faults, or one pay another Man's Debts; 'tis true, if he be not obliged or willing; but otherwise, if he be obliged or willing.

There are feveral Laws given or renew'd by Mofes to the Ifraelites, to Creditors to remit Mortgages and Debts, let Perfons, bought for Servants, go free at the Jubilees, the Types of the general Remiffion, and Criminals at the High Prieft's death; and there was a Cuftom, how founded appears not, to release one Criminal at every Feaft of the Paffover when Atonement was made: which