The real Christian, or, A treatise of effectual calling wherein the work of God…

In page 147. I find another Argument, I think he intends it for one, and I would leave nothing untouched, which I see may carry a show of an Argument in it; it is that which at first I noted: Why art thou quiet and still when the Lord denies thee any common mercy? is it not because the Lord will have it so? Now look, as we say, him that bates sin as sin, he hates all sin; so he that is meekened with Gods good pleasure in any one thing because of his good pleasure, upon the same ground will endeavour at least to ⟨p. 121⟩stoop in every thing: So then, if Gods pleasure be to deny thee mercy, &c.

In page 147. I find another Argument, I think he intends it for one, and I would leave nothing untouched, which I see may carry a shew of an Argument in it; it is that which at first I noted: Why art thou quiet and still when the Lord denies thee any common mercy? is it not because the Lord will have it so? Now look, as we say, him that bates sin as sin, he hates all sin; so he that is meekened with Gods good pleasure in any one thing because of his good pleasure, upon the same ground will endeavour at least to ⟨p. 121⟩stoop in every thing: So then, if Gods pleasure be to deny thee mercy, &c.

I answer: If this Argument be well looked into, I think there is a fallacy appears in it. If you lay it thus, If the Sovereignty of God, in denying me any one common mercy, be the ground which makes me quiet and still in want of it; then if Gods pleasure be to deny me another common mercy, upon the same ground I will still be quiet: So there may be some use of what is added, be that hates sin as sin, hates all sin; for all sin is of the same nature, transgression of the Law, enmity against God: So all common mercies, as common, are of the same nature; none argue special love: But this Argument speaks not ad idem for your Argument runs from common mercies to saving special mercies; these are not as sins quâ, sins of the same nature, enmity to God; but these differ infinitely quite of another nature: So that to argue, because I am quiet with the will of God in denying me common mercies, ergo, I must be quiet, contented with the will of God, though he denies me special mercies, will never give me his Love, Grace, but damn me: This is [Greek or Hebrew], a fallacy.