If it be objected to this, that God, the Father and the Son, will be glorified, though many of his saints should apostatize, and the death of Christ be, to no purpose, with respect to them, because all shall not apostatize. The answer to this is plain and easy; that though he could not be said to lose the glory he designed, by the salvation of those who persevere, yet some branches of his glory would be lost, by reason of the apostacy of others, who fall short of salvation; and it is a dishonour to him to suppose that he will lose the least branch thereof, or that any of those, for whom Christ died, should be for ever lost. We might also add, that for the same reason that we suppose one whom Christ has redeemed, should be lost, all might be lost, and so he would lose all the glory he designed to have in the work of redemption. This appears, in that all are liable to those temptations, which, if complied with, have a tendency to ruin them. All are supposed to be renewed and sanctified but in part, and consequently the work of grace meets with those obstructions from corrupt nature; which would certainly prove too hard for all our strength, and baffle our utmost endeavours to persevere, did not God appear in our behalf, and keep us by his power. Now, if all need strength from him to stand, and must say, that without him they can do nothing, then we must either suppose, that that grace is given to all saints which shall enable them to persevere, or else that it is given to none; if it be given to none, but all are left to themselves, then that which overthrows the faith of one, would overthrow the faith of all; and consequently we might conclude, that whatever God the Father, or the Son have done, in order to the redemption and salvation of the elect might be of none effect.