The consequence Neville draws from God playing all the parts (M903), and he states it without qualification: everyone in the world will be saved, none can be lost, and I don't care what the world will tell you. The argument is always the same one, and it is short. How could God lose himself? He became man, so there is no man in whom God dwells who could be lost, and he has to redeem himself. Where it touches conduct he is just as blunt: I don't care what you've done or what you're contemplating; there isn't a beast in this world, a man so frightful, that he is going to be lost. What is deferred is not salvation but the experience of it - if you do not act upon it, it is only delayed, because you will. He grounds it variously on Isaiah 11 (nothing is lost in all my holy mountain, M759), on Philippians (he began the good work in us and will bring it to completion), on the thief's comma at 1800, and here on the 144,000. Sonship is not earned, it is grace, and our fitness is the consequence and not the condition of his choice. About six lectures. It is worth keeping distinct from the motifs it depends on, because the doctrine of states explains how a man can be in hell and this explains why he cannot stay there.