〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR, A DISPLAY OF ARMINIANISM. BEING A DISCOVERY of the old Pelagian Idol freewill, with the new Goddess Contingency, advancing themselves, into the Throne of the God of heaven to the prejudice of his Grace, Providence, and Supreme Dominion over the children of men.  
Wherein the main errors of the Arminians are laid open, by which they are fallen off from the received Doctrine of all the Reformed Churches, with their opposition in divers particulars to the Doctrine established in the Church of England.  
Discovered out of their own writings and confessions, and confuted by the Word of God.  
By john Owen, Master of Arts of Queen's College in Oxon.  Produce your cause, saith the Lord, bring forth your strong reasons, saith the King of jacob: Isa. 41. 21. Woe unto him that striveth with his Maker, let the pot shards strive with the potsherds of the earth: Chap. 45. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constant: apud Socrat. Lib. 1. Cap. 10. 
LONDON Printed by I. L. for Phil. Stephens, at the golden Lion in Paul's Churchyard. 1643.   

TO THE RIGHT HONOURABLE THE LORDS AND gentlemans OF THE COMMITTEE FOR RELIGION.  
THe many ample testimonies of zealous reverence to the providence of God, as well, as affectionate care, for the privileges of men, which have been given, by this Honourable Assembly of Parliament, encourage the adorers of the one, no less than the Lovers of the other, to vindicate that also, from the encroachments of men. And as it was not doubtless without divine disposition, that those should be the chiefest Agents, in robbing men of their privileges, who had nefariously attempted to spoil God of his providence: so we hope, the same All-ruling hand, hath disposed of them, to be glorious instruments, of re-advancing his right, and supreme dominion over the hearts of men, whose hearts, he hath prepared with courage and constancy, to establish men, in their inviolated rights: by reducing a sweet Harmony, between awful Sovereignty, and a well moderated liberty. Now the first of these, being demandated to your particular care, I come unto you, with a Bill of Complaint, against no small number in this Kingdom; who have wickedly violated, our interest in the providence of God, and have attempted to bring in, the foreign power of an old Idol, to the great prejudice, of all the true subjects, and servants of the most High. My accusation I make good, by the evidence of the fact, joined with their own confessions. And because to wave the imputation of violent intrusion, into the dominion of another, they lay some claim, and pretend some title unto it. I shall briefly show how it is contrary to the express terms of the Great Charter of heaven, to have any such power, introduced amongst men: Your known Love to truth, and the Gospel of Christ, makes it altogether needless for me, to stir you up by any motives, to hearken to this just Complaint, and provide a timely remedy for this growing evil: especially since experience, hath so clearly taught us here in England, that not only eternal, but temporal happiness also, dependeth on the flourishing of the Truth of Christ's Gospel.  
justice and Religion, were always conceived, as the main Columns and upholders of any State, or Commonwealth; like two pillars in a building, whereof the one cannot stand, without the other; nor the whole fabric without them both. As the Philosopher spoke of Logic and Rhetoric, they are Arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutually aiding each other, and both aiming at the same end, though in different manners: so they, without repugnancy concur, and sweetly fall in, one with another, for the reiglement and direction, of every person in a Commonwealth, to make the whole happy and blessed: and where they are both thus united, there, and only there, is the blessing, in assurance whereof, Hezekiah rejoiced: Truth and Peace. An agreement without Truth, is no Peace, but a covenant with Death, a league with Hell, a conspiracy against the Kingdom of Christ, a stout rebellion against the God of Heaven; and without justice, great Commonwealths, are but great troops of Robbers: Now the result of the one of these, is civil Peace, of the other Ecclesiastical, betwixt which two, there is a great sympathy, a strict connexion: having on each other a mutual dependence: Is there any disturbance of the State? it is usually attended with Schisms, and factions in the Church, and the divisions of the Church, are too often, even the subversions of the Commonwealth. Thus it hath been ever since that unhappy difference, between Cain and Abel: which was not, concerning the bounds and limits of their inheritance, nor which of them should be heir to the whole world: but about the Dictates of Religion, the offering of their sacrifices. This fire also of dissension, hath been more stirred up, since the Prince of Peace, hath by his Gospel, sent the Sword amongst us: for the preaching thereof, meeting with the strong holds of Satan, and the depraved corruption of humane nature, must needs occasion a great shaking of the earth. But most especially, distracted Christendom, hath found fearful issues of this discord, since the proud Romish Prelates, have sought to establish their hell-broached errors, by inventing, and maintaining, uncharitable destructive censures against all that oppose them: which first causing Schisms, and distractions in the Church, & then being helped forwards, by the blindness and cruelty, of ambitious Potentates, have raised war of nation against nation, witness the Spanish Invasion of 88 of a people within themselves, as in the late Civil wars of France, where after divers horrible Massacres, many chose rather to die Soldiers, than Martyrs.  
And Oh, that this truth, might not at this day, be written with the blood of almost expiring Ireland. Yea, it hath lastly descended to dissension, betwixt private parties, witness the horrible murder of Diazius, 
Sleid. Com.  whose brains were chopped out with an axe, by his own brother Alphonsus, for forsaking the Romish Religion: what rends in State, what grudge, hatreds and exasperations of mind, among private men, have happened by reason of some inferior differences, we all at this day grieve to behold; tantum Religio potuit suadere malorum: most concerning then is it for us to endeavour obedience, to our Saviour's precept, of seeking first the kingdom of God, that we may be partakers, of the good things, comprised in the promise annexed: were there but this one Argument, for to seek the peace of the Church, because thereon depends the peace of the Common wealth, it were sufficient to quicken our utmost industry, for the attaining of it. Now what peace in the Church, without Truth? all conformity to any thing else, is but the agreement of Herod and Pilate, to destroy Christ and his Kingdom, neither is it this, or that, particular truth, but the whole Counsel of God, revealed unto us, without adding, or detracting, whose embracement is required, to make our Peace firm and stable. No halting betwixt jehovah and Baal; Christ and Antichrist, as good be all Philistine, and worshippers of Dagon, as to speak part the language of Ashdod, and part the language of the jews: hence, hence hath been the rise of all our miseries, of all our dissensions, whilst factious men, laboured every day, to commend themselves to them, who sat aloft in the Temple of God, by introducing new Popish Arminian errors, whose Patronage they had wickedly undertaken: who would have thought, that our Church, would ever have given entertainment, to these Belgic Semipelagians, who have cast dirt upon the faces, and raked up the ashes, of all those great and pious souls, whom God magnified, in using as his instruments to reform his Church; to the least of which, the whole troop of Arminians, shall never make themselves equal, though they swell till they break? what benefit did ever come to this Church, by attempting to prove, that the chief part, in the several degrees of our salvation, is to be ascribed unto ourselves, rather than God? which is the head and sum, of all the Controversies, between them and us: and must not the introducing and fomenting of a doctrine, so opposite to that truth our Church hath quietly enjoyed, ever since the first reformation necessarily bring along with it Schisms and dissensions, so long as any remain who love the truth, or esteem the Gospel above preferment: Neither let any deceive your Wisdoms, by affirming, that they are differences of an inferior nature, that are at this day agitated, between the Arminians and the Orthodox Divines of the reformed Church, be pleased but to cast an eye on the following instances, and you will find them hewing, at the very root of Christianity. Consider seriously their denying of that fundamental Article of Original sin: Is this but a small escape in Theologie? why, what need of the Gospel? what need of Christ himself, if our nature be not guilty, depraved, corrupted? neither are many of the rest of less importance; surely these are not things, in quibus possimus dissentire salva pace ac charitate, as Austin speaks, about which we may differ, without loss of peace or charity, one Church cannot wrap in her communion, Austin and Pelagius; Calvine, and Arminius. I have here only given you a taste, whereby you may judge of the rest of their fruit: mors in olla, mors in olla; their doctrine of the final apostasy of the elect, of true believers, of a wavering haesitancy, concerning our present grace, and future glory, with divers others, I have wholly omitted: those I have produced, are enough to make their abettors uncapable of our Church communion: the Sacred bond of peace, compasseth only the unity of that Spirit which leadeth into all truth. We must not offer the right hand of fellowship, but rather proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Greg. Naz.  an holy war, to such enemies, of God's providence, Christ's merit, and the powerful operation of the holy Spirit▪ neither let any object that all the Arminians do not openly profess, all these errors, I have recounted; let ours than show wherein they differ from their Masters, 
Profitentur Remonst. hasce ad promotionem causae suae artes adhibere, ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis, ut pro ingeniorum diversitate quosdam lacte divalant, aliis solidiore cibo etc. Festus Hom. praestat ad specimen Con. Bel.  we see their own confessions, we know their arts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depths and crafts of Satan, we know the several ways they have to introduce, and insinuate their Heterodoxies into the minds of men: with some they appear only to dislike our doctrine of reprobation: with others to claim an allowable liberty of the will: but yet for the most part, like the Serpent, where ever she gets in her head, she will wriggle in her whole body sting and all: give but the least admission, and the whole poison must be swallowed. What was the intention of the maintainers of these strange assertions amongst us, I know not: whether the efficacy of error prevailed really with them, or no? or whether it were the better to comply with Popery, and thereby to draw us back again unto Egypt, but this I have heard, that it was affirmed on knowledge in a former Parliament, that the introduction of Arminianism amongst us, was the issue of a Spanish consultation: 
Hieron. Zanch. ad Holderum: Res. Miscel.  it is a strange story that learned Zanchius tells us, how upon the death of the Cardinal of Lorraigne there was found in his Study a note, of the names of divers German Doctors and Ministers, being Lutherans, to whom was paid an annual pension, by the assignment of the Cardinal, that they might take pains to oppose the Calvinists, and so by cherishing dissension, reduce the people again to Popery. If there be any such amongst us, who upon such poor inconsiderable motives, would be won to betray the Gospel of Christ, God grant them repentance▪ before it be too late; however, upon what grounds, with what intentions, for what ends soever, these Tares have been sowed amongst us by envious men, the hope of all the piously learned in the Kingdom is, that by your effectual care and diligence, some means may be found to root them out. Now God Almighty increase and fill, your whole Honourable Society, with wisdom, zeal, knowledge, and all other Christian graces, necessary for your great calling and employments, which is the daily prayer of  
Your most humble and devoted servant JOHN OWEN.   

To the Christian Reader.  
READER,  
THou canst not be such a stranger in our Israel, as that it should be necessary for me, to acquaint thee, with the first sowing and spreading of these Tares in the Field of the Church, much less to declare, what divisions and thoughts of heart, what open bitter contentions, to the loss of Ecclesiastical peace, have been stirred up amongst us about them: only some few things relating to this my particular endeavour, I would willingly premonish thee of.  
First, Never were so many prodigious errors introduced into a Church, with so high a hand, and so little opposition, as these into ours, since the nation of Christians was known in the world, the chief cause I take to be, that which Aeneas Silvius gave, why more maintained the Pope to be above the Council, than the Council above the Pope, because Popes gave Archbishoprics, Bishoprics, etc. but the Counsels sued in forma pauperis, and therefore could scarce get an Advocate to plead their cause: the fates of our Church having of late devolved the government thereof into the hands of men tainted with this poison, Arminianism became backed, with the powerful Arguments, of praise and preferment, and quickly prevailed, to beat poor naked truth into a corner: It is high time then for all the lovers of the old way, to oppose this innovation, prevailing by such unworthy means, before our breach grow great like the Sea, and there be none to heal it.  
My intention in this weak endeavour, (which is but the undigested issue of a few broken hours, too many causes in these furious malignant days, continually interrupting the course of my studies) is but to stir up such, who having more leisure, and greater abilities, will not as yet move a finger, to help vindicate oppressed Truth.  
In the mean time I hope this discovery may not be unuseful, especially to such who wanting either, will or abilities, to peruse larger discourses, may yet be alured by their words which are smother than oil, to taste the poison of Asps that is under their lips: Satan hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depths where to hide, and methods how to broach his lies: and never did any of his Emissaries employ his received talents with more skill and diligence, than our Arminians: labouring earnestly in the first place to in still some errors that are most plausible, intending chiefly an introduction of them that are more palpable, knowing that if those be for a time suppressed, until these be well digested, they will follow of their own accord: wherefore I have endeavoured, to lay open to the view of all, some of their foundation errors, not usually discussed, on which the whole inconsistent superstructure is erected, whereby it will appear, how under a most ●●ine pretence of furthering Piety, they have prevaricated against the very grounds of Christianity: wherein  
First, I have not observed the same method in handling each particular Controversy, but followed such several ways as seemed most convenient to clear the truth and discover their heresies:  
Secondly some of their errors I have not touched at all, as those concerning universal grace, justification, the final Apostasy of true believers: because they came not within the compass of my proposed method, as you may see Chap. 1. where you have the sum of the whole discourse.  
Thirdly, I have given some instances, of their opposing the received Doctrine of the Church of England, contained in divers of the 39 Articles: which would it did not yield us just cause of further complaint, against the iniquity of those times whereinto we were lately fallen: Had a poor Puritan offended against half so many Canons, as they opposed Articles, he had forfeited his livelihood, if not endangered his life: I would I could hear any other probable reason, why divers Prelates were so zealous for the discipline, and so negligent of the Doctrine of the Church: but because the one was reform by the word of God: the other remaining as we found it in the times of Popery.  
Fourthly, I have not purposely undertaken to answer any of their Arguments, referring that labour to a further design: even a clearing of our Doctrine of reprobation, and of the administration of God's providence, towards the Reprobates and over all their actions, from those calumnious aspersions they cast upon it, but concerning this, I fear the discouragements of these woeful days, will leave me nothing but a desire: that so necessary a work, may find a more able Pen:  JOHN OWEN.  


Arma:  
Vt omnis controversia dirimatur per verbum Dei, consilium hoc suspectum videre debet & non uno nomine pernitiosum est: Remon: vindic. ad Videl. p. 30.  
1. Lib. Arbitrium.  
2. Contingentia.  
3. Indifferentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle & nolle  
4. Supremum actus sui dominium.  
5. Ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independens in agendo 

divinam 

1. Voluntatem mutabilem,  
2 Scientiam fallibilem, conjecturalem,  
3. Providentiam otiosam, 

Constituentia         

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Specimen:  
Primus Copiarum impetus, in Campo qui de nomine alterius ducis, Lib. Arbit. dicitur seu humanarum actionum ditio  
Vtrinque autem á voluntate humana remota & confossa jacent,  
1. Coactio  
2. Necessitas absoluta interna  
3. Mera seu solitaria spontaneitas   

Arma: Ad Legem ad Prophetas Scrutamini Scripturas: johan. 5. 39  
1. Decretum absolutum immutabile,  
2. Praescientia infallibilis,  
3. Providentia, per 

1. Sustentationem,  
2. Determinationem,  
3. Gubernationem,  
4. Directionem, summe effica●. 

quibus omnem creaturam, 

1. Essentiam.  
2. Subsistentiam,  
3. Motionem,  
4. Determinationem ad actum,  
5. Efficientiam in agendo realem, debere necesse est.         

1. Lib. Arbit.  
2. Integritas naturae  
3. Lumen naturale  
4. Actus elicitus,  
5. Faciens quod in se est  
6. Faedus novum universale.  
7. Vires credendi per lapsum non amissae.  
8. Potentia active obedientialis ad bonum morale  
9 Suasio moralis 

Lingua nostra praevaleamus, labia nostra penes nos sunt, quis esset nobis Dominus: Psal. 12.  
His tu gradibus Romule Arpin: ascendisti in coelum.  
Dei munus est quod vivimus, nostrum vero, quod bene sancteque vivimus,  
— fortunam a Deo petendam, à seipso sumendam esse sapientiam  
Quia sibi quisque virtutem a●quirit nemo de sapientibus de ea gratias Deo egit     

Impetus copiarum secundus, circa gratiam & naturam, ubi adversis frontibus & cominus pugnatur  
Campus autem hic status naturae post lapsum vocetur, cujus loca praecipua quae in mappa— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delineantur, sunt.  
1. Reatus primi peccati,  
2. Corruptio naturae,  
3. Mors spiritualis, ubi multa mortuorum sepulchra, e quibus resurgente Christo, exierunt pauci.  
4. Impotentia credendi: 5. Caecitas intellectus: 6. Pravitas voluntatis:  
7. Obduratio cordis: 8. Aversio à bono incommutabili: 9 Propensio ad bonum commutabile.   

1. Praedestinatio gratuita  
2. Meritum Christi  
3. Operatio Spiritus  
4. Gratia efficax:  
5. Infusio habituum  
6. Vocatio secundum immutabile dei propositum  
7. Evangelium jesu Christi  
8. Liber vitae 

Non nobis Domine non nobis, sed nomini tuo da honorem: Psal. 114.  
Nam quos praescivit etiam praedestinavit conformandos imagini filii sui ut is sit primogenitus inter multos fratres, quos vero praedestinavit eos etiam vocavit & quos vocavit eos etiam iustificavit, & quos justificavit eos etiam glorificavit: Rom. 8.  
Cui soli sapienti gloria sit per jesum Christum in secula.      

Reader,  
SOme sheets of this Treatise being printed after the first draught of the Author, and a great part of it in his absence, makes it require thy courtesy favourably to correct any misprinting or greater oversight that may prejudice the sense thereof: to take notice also of these follow Errata, but account them as not committed, because corrected.  
PAg. 17. l 9 read, mutability. p. 25. l. 5 deal, and: p. 29. l. 23. r. cap. p. 34. l. 17. for essence, r. esteem: p. 36. l 21, 22. r. his law, cannot possibly aim at nothing: p. 37. l. 20. d. it: p. 40. l. 5. r. tolerable, l 6. r. them: p. 42. l. 1. r. and yet it is not: l. 2. d▪ yet l. 8. d neither, l. 22. r. that we: p. 44. l 18. or no. in, p. 45. l. 24. r. not unneces. 〈◊〉 〈◊〉 corrupted: p. 53. l. 15. r. can be deriv: p. 56. l. 25. r. as equal an as: p. 59 l. 3 ● r. laid down: p. 62. l. 25. us: first, p. 63. l. 2. for events, r deserts: p. 68 l. 27. of God. in, p. 78. l 36. r. sinners deserve, p. 116. l. 12. r. for granted, p. 119. l. 12. by those, p. 120. l. 25. r. his will and heavenly instructions, p. 128. l. 1. Agent. p. 130. l. 21. r. nor any thing.   

In the Margin.  
Pag. 7. h omiss great: p. 15. c datrib. lib. 3: p. 24 c deal Aristot: p 46. f vellet, p. 47. m desiderio, p. 65. m de bono perseve: p. 75. k dimanet 3 p. 117. c Fest, Hom. & Peltium. p. 134. f praecipienti, p. 135. 1. Cor. ad Molin.   

A DISPLAY OF ARMINIANISM, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

CHAP. I.  
THe soul of man, by reason of the corruption of nature, is not only 
a Ephes. 4. 18. john 1. 5. 1 Cor. 2. 14.  darkened, with a mist of ignorance, whereby he is disenabled, for the comprehending of divine truth, but is also armed, with 
b john. 6. 42. and 7. 52. Natura sic apparet vitiata ut hoc majoris vitii sit, non videre: Aug.  prejudice and opposition, against some parts thereof, which are either, most above, or most contrary, to some false principles, which he hath framed unto himself. As a desire of self-sufficiency, was the first cause of this infirmity, so a conceit thereof, is that where with he still languisheth, nothing doth he more contend for, than an independency of any supreme power, which might either help, hinder, or control him, in his actions. This is that bitter root, 
Pelag: Semipelag. Scholastico.  from whence have sprung, all those heresies, and wretched contentions, which have troubled the Church; concerning the power of man in working his own happiness, and his exemption, from the overruling providence of Almighty God. All which wrangling disputes of carnal reason, against the word of God: come at last to this head, whether the first and chiefest part, 
In hac causa non judicant secundum aequitatem, sed secundum affectum commodi sui. Luth. de erv. Arbit.  in disposing of things in this world, aught to be ascribed to God, or man: men for the most part have vindicated this pre-eminence, unto themselves, by exclamations, that so it must be, or else, that God is unjust, and his ways unequal: never did any men postquam Christiana gens esse caepit: more eagerly endeavour the erecting of this Babel, than the Arminians, the modern blinded Patrons of humane self-sufficiency; All whose innovations in the received doctrine of the reformed Churches, aim at, and tend to, one of these two ends.  
First, to exempt themselves from God's jurisdiction, to free themselves from the supreme dominion of his all-ruling providence, not to live, and move, in him: but to have an absolute independent power, in all their actions, so that the event of all things, wherein they have any interest, might have a considerable relation, to nothing, but chance, contingency, and their own wills; a most nefarious, sacrilegious attempt: to this end.  
First, they deny the eternity, and unchangeableness of God's decrees: for those being established, they fear, they should be kept within bounds, from doing any thing, but what his counsel hath determined should be done, if the purposes of the strength of Israel, be eternal, and immutable, their idol freewill, must be limited, their independency prejudiced: wherefore, they choose rather to affirm, that his decrees, are temporary and changeable, yea that he doth really change them, according to the several mutations he sees in us: which how a wild a conceit it is, how contrary to the pure nature of God, how destructive to his attributes: I shall show in the second Chapter.  
Secondly, they question the prescience, or foreknowledge of God: for if known unto God, are all his works, from the beginning, if he certainly foreknow all things, that shall hereafter come to pass, it seems to cast an infallibility of event, upon all their actions, which encroaches upon the large territory, of their new goddess contingency, nay it would quite dethrone the Queen of heaven, and induce a kind of necessity, of our doing all, and nothing but, what God foreknows: now that to deny this prescience is destructive to the very essence of the Deity, and plain atheism, shall be declared, Chapter the third.  
Thirdly, they depose the all-governing providence of this King of Nations, denying its energetical, effectual power, in turning the hearts, ruling the thoughts, determining the wills, and disposing the actions of men, by granting nothing unto it, but a general power, and influence, to be limited, and used, according to the inclination, and will of every particular agent: so making Almighty God a desirer, that many things, were otherwise, than they are, and an idle spectator of most things that are done in the world, the falseness of which assertions shall be proved: Chapter the fourth.  
Fourthly, they deny the irresistibility, and uncontrollable power of God's will, affirming, that oftentimes he seriously willeth, and intendeth what he cannot accomplish, and so is deceived of his aim: nay whereas he desireth, and really intendeth, to save every man, it is wholly in their own power whether he shall save, any one or no, otherwise, their Idol freewill, should have but a poor deity, if God, could how, and when, he would, cross and resist him, in his dominion: concerning this see Chapter the fifth. His gradibus itur in coelum, corrupted nature, is still ready, either nefariously with Adam, to attempt to be like God, 
Psal. 50.  or to think foolishly, that he is altogether like unto us: one of which inconveniences, all men run into, who have not learned, to submit their frail wills, to the Almighty will of God, and captivate their understandings, to the obedience of faith.  
Secondly, the second end, at which the new doctrine of the Arminians aimeth, is to clear humane nature, from the heavy imputation, of being sinful, corrupted, wise to do evil, but unable to do good: and so to vindicate unto themselves, a power, and ability, of doing all that good, which God can justly require to be done, by them, in the state wherein they are, of making themselves, differ from other, who will not make so good use, of the endowments of their natures, that so the first, and chiefest part, in the work of their salvation, may be ascribed unto themselves: a proud Luciferian endeavour; to this end:  
First, they deny, that doctrine of predestination, whereby God is affirmed, to have chosen certain men, before the foundation of the world, that they should be holy, and obtain everlasting life, by the merit of Christ, to the praise of his glorious grace: any such predestination which may be the fountain, and cause of grace, or glory, determining the persons, according to God's good pleasure, on whom they shall be, bestowed: for this doctrine, would make the special grace of God, to be the sole cause, of all the good, that is in the elect, more than the reprobates, would make faith, the work, and gift of God: with divers other things, which would show their Idol to be nothing, of no value: wherefore what a corrupt heresy they have substitute into the place hereof, see Chapter the sixth.  
Secondly, they deny original sin, and its demerit, which being rightly understood, would easily demonstrate, that notwithstanding, all the labour, of the Smith, the Carpenter, and the Painter, yet their Idol, is of its own nature, but an unprofitable block, it will discover, not only the impotency of doing good, which is in our nature, but show also, whence we have it: see Chapter the seventh.  
Thirdly, if ye will charge our humane nature, with a repugnancy to the Law of God, they will maintain, that it was also in Adam, when he was first created, and so comes from God himself: Chapter the eighth.  
Fourthly, they deny the efficacy, of the merit, of the death of Christ, both, that God intended by his death, to redeem his Church, or to acquire unto himself, an holy people, as also, that Christ by his death, hath merited, and procured for us, grace, faith, or righteousness, and power to obey God, in fulfilling the condition of the new covenant; nay this were plainly to set up an Ark, to break their Dagons' neck: for what praise (say they) can be due, to ourselves, for believing, if the blood of Christ, hath procured God to bestow faith, upon us: increpet te Deus o Satan, see Chapter nine and ten.  
Fiftly, if Christ will claim such a share in saving of his people, of them that believe in him, they will grant, some to have salvation, quite without him, that never heard, so much as a report, of a Saviour: and indeed in nothing, do they advance their Idol, nearer the throne of God, then in this blasphemy, Chapter 11.  
Sixthly, having thus robbed God, Christ, and his grace, they adorn their Idol freewill, with many glorious properties, no way due unto it, discussed, Chapter 12. where you shall find how, movet cornicula risum, furtivis undata coloribus.  
Seventhly, they do not only claim, to their new made Deity, a saving power, but also affirm, that he is very active, and operative in the great work of saving our souls.  
First, in fitly preparing us for the grace of God, and so disposing of ourselves, that it becomes due unto us: Chapter 13.  
Secondly, in the effectual working of our conversion, together with it: Chapter 14.  
And so at length with much toil, and labour, they have placed an Altar for their Idol, in the holy temple, on the right hand of the Altar of God: and on it, offer sacrifice, to their own net, and drag; at lest nec Deo, nec libero Arbitrie, sed dividatur: not all to God, nor all to freewill, but let the Sacrifice of praise, for all good things, be divided between them.   

CHAP. II.  
Of the eternity and immutability of the decrees of Almighty God, denied and overthrown by the Arminians.  
IT hath been always believed among Christians, and that upon infallible grounds, as I shall show hereafter, that all the decrees of God, as they are internal, so they are eternal acts of his will, and therefore unchangeable, and irrevocable: mutable decrees, and occasional resolutions, are most contrary, to the pure nature, of Almighty God: such principles as these, evident, and clear, by their own light, were never questioned, by any, before the Arminians began, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to profess themselves, to delight, in opposing common notions of reason, concerning God and his essence, that they might exalt themselves into his throne: to ascribe the least mutability, to the divine essence, with which, all the attributes, and internal free acts of God, are one and the same, 
Phillip lib quod sit Deus immutabilis.  was ever accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transcendent Atheism, in the highest degree: now be this crime of what nature it will, it is no unjust imputation, to charge it on the Arminians, because, they confess themselves guilty, and glory in the crime.  
1. They undermine, and overthrow, the eternity of God's purposes, by affirming, that (in the order of the divine decrees, there are some which precede, every act of the creature, and some again, that follow them) so 
a 〈◊〉 〈◊〉 〈◊〉, quaedam sunt quae omnem actum 〈◊〉 〈◊〉 quaedam quae 〈◊〉. cap. 5. see. 1. pag 67.  Corvinus the most famous, of that sect; now all the acts of every creature, being but of yesterday, temporary, like themselves, surely, those decrees of God, cannot be eternal, which follow them in order of time: and yet they press this, especially, in respect of humane actions, as a certain, unquestionable verity: (it is certain that God willeth or determineth, many things, which he would not, did not some act of man's will, go before it) saith their greater Master 
b Certum est Deum quaedam velle, quae non velle ni●i aliqua 〈◊〉 humana antecederet, A● min. Antipe. k●p 211.  Arminius: the like affirmeth, with a little addition, (as such men do always proficere in peius,) his genuine scholar Nic. 
c Multa tamen arbitror Deum velle, quae non vellet, adeoque nec just● velle posset, nisi aliqua actio creature praece le●et▪ ad Ames. pag. 24.  Grevinchovius, I suppose (saith he) that God willeth many things, which he neither would, nor justly could will, and purpose, did not some action of the creature precede: and here observe that in these places, they speak not of God's external works, of those actions, which out wardly are of him, as inflicting of punishments, bestowing of rewards, and other such outward acts of his providence, whose administration we confess to be various, and diversely applied to several occasions: but of the internal purposes of Gods will, his decrees, and intentions which have no present influence upon, or respect unto, any action of the creature: yea they deny that concerning many things, God hath any determinate resolution at all, or any purpose, further, than a natural affection towards them: God doth, or omitteth, that, towards which, in his own nature, and his proper inclination, he is affected, as he finds man, to comply, or not to comply, with that order, which he hath appointed, saith 
d Deus facit vel non facit 〈◊〉, ad quod, 〈◊〉, & natura 〈◊〉 inclinatione 〈◊〉 〈◊〉 est ● prou● 〈◊〉 cum isto ordine consp●●at vel non consp●a● 〈◊〉 ad 〈◊〉 cap. 5. add see. 3.  Corvinus: surely, these men care not, what indignities they cast upon the God of heaven, so they may maintain the pretended endowments of their own wills; for such an absolute power do they here ascribe unto them, that God himself, cannot determine of a thing, whereunto, as they strangely phrase it, he is well affected, before, by an actual coucurrence, he is sure of their compliance: now this imputation, that they are temporary, which they cast upon the decrees of God in general, they press home upon that particular, which lies most in their way, the decree of election: concerning this, they tell us roundly, that it is false that election is confirmed from eternity, so the 
e Falsum est quod electio facta est ab aeterno. Rem. apol. cap. 18. p. 190.  Remonstrants in their Apology; not withstanding, that Saint Paul tells us, that it is the purpose of God, Rom. 9 11. and that we were chosen before the foundation of the world, Ephes. 1. 4. neither is it any thing material, what the Arminians there grant, viz, that there is a decree, preceding this, which may be said to be from everlasting, for seeing that Saint Paul teacheth us, that election, is nothing but God's purpose, of saving us, to affirm that God eternally decreed, that he would elect us, is all one, as to say, that God purposed, that in time he would purpose to save us: such resolutions, may be fit, for their own wild heads, but must not be ascribed to God only wise.  
Secondly, as they affirm them to be temporary, and to have had a beginning, so also to expire and have an ending, to be subject, to change and variableness: some acts of Gods will, do cease at a certain time, saith 
f Volitiones aliquae Dei cessant ce●to quodam tempore Episcop. disp. de vol. Dei. Thes. 7.  Episcopius: what? doth any thing, come into his mind, that changeth his will, yes saith 
g Deus vult omnes Salvos ●ieri, sed compulsus pertinaci & incorrigibili malitia quorundam, vult illos jacturam facere Salutis. Armin. Antip. fol. 195.  Arminius, he would have all men to be saved, but compelled, with the stubborn, and incorrigible malice of some, he will have them to miss it: however this is some recompense, denying God a power to do what he will, then grant him to be contented to do what he may: and not much repine at his hard condition: certainly, if but for this favour, he is a debtor to the Arminians, thiefs give, what they do not take, having robbed God of his power, they will yet leave him so much goodness, as that he shall not be troubled at it, though he be sometimes compelled to, what he is very loath to do: how do 
h Bell. Amiss. pal. Armi. antip. crin. 3. Rem apol. ut.  they and their fellows the jesuits, exclaim upon poor Calvin, for sometimes using the harsh word of compulsion, describing the effectual, powerful working of the providence of God, in the actions of men, but they, can fasten the same term, on the will of God, and no harm done: surely, he will one day plead his own cause against them: but yet blame them not, si violandum est ius, regnandi causa violandum est: it is to make themselves absolute, that they thus cast off the yoke of the Almighty: and that both in things concerning this life, and that which is to come, they are much troubled, that it should be said, that 
i (Docent) unum quemque invariabilem vite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortu, in lucem ha●● nobiscum 〈◊〉.  every one of us, bring along with us, into the world, an unchangeable preordination, of life and death eternal; for such a supposal, would quite overthrow, the main foundation of their heresy, viz. that men can make their election, void and frustrate, 
〈◊〉 Armin. in epist. de●. ad Examen. lib. Per.  as they jointly lay it down, in their 
k Poslunt homi nes electionem suam irritam & frustraneam reddere, Rem. apol. cap. 9 p. 105.  Apology, nay it is a dream, saith Dr. 
l jackson of the divine essence.  jackson, to think of God's decrees, concerning things to come, as of acts, irrevocably finished, which would hinder that which Welsingius lays down for a truth, to wit, 
m Non mirum videri debet quod aliquando ex electis reprob● & ex reprobis clecti siant, Welsin. de of. Ch. hom.  that the elect, may become reprobates, and the reprobates, elect, now to these particular sayings, is their whole doctrine concerning the decrees of God, inasmuch, as they have any reference to the actions of men, most exactly conformable, as:  
First, 
n Omnia Dei decreta, non sunt perempto●ia, sed quaedam conditionata ac mutabilia: concio. Ad Cle. ●xon. ann. 1641. Rem. decla. sen in synod. alii passim: electio sicut & justificatio, & incerta & revocabilis, ●tramque vero conditionatam qui negave●●t, ipsum quoque evagelium negabit: Grevin. ad Ames. p. 136. 137.  their distinction of them, into peremptory, and not peremptory, (terms, rather used in the citations of litigious courts, then as expressions of God's purpose, in sacred Scripture) is not, (as by them applied) compatible, with the unchangeableness of God's eternal purposes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they, or temporary believers, are elected, (though not peremptorily) with such an act of Gods will, as hath a coexistence every way commensurate, both in its original, continuance, and end, with their fading faith: which sometimes, like jonas gourd, is but filia unius noctis, in the morning it flourisheth, in the evening it is cut down, dried up, and withereth: a man in Christ by faith, or actually believing, (which to do, is as they say, in every ones own power) 
o Ad gloriam participandam pro isto tempore quo credunt electi sunt Rem. apol fol 190.  is in their opinion the proper object, of election; of election, I say, not peremptory which is an act pendent, expecting the final perserverance, and consummation of his faith: and therefore immutable, because man having fulfilled his course, God hath no cause to change his purpose, of crowning him with reward; thus also, (as they teach) a man according to his infidelity, whether present, and removable, or obdurate and final, is the only object of reprobation: which in the latter, cause, is peremptory, and absolute, in the former conditional and alterable; it is the qualities of faith, and unbelief, on which their election, and reprobation do attend. 
p Decreta hypothetica poslunt mutari, quia conditio respectu hominis vel non praestatur vel non praestatur, atque ita existit vel non existit: & 〈◊〉 extitit aliquandiu, saepe existere desinit, & ursus postquam aliquandi● desiit, existere incipit. Corvi. ad Moli. cap. 5. see. 10.  Now let a faithful man, elected of God, according to his present righteousness, apostate totally from grace, (as to affirm that there is any promise of God, implying his perseverance is with them to overthrow all religion) and let the unbelieving reprobate, depose his incredulity and turn himself unto the Lord; answerable to this mutation of their conditions, are the change of the purpose of the Almighty, concerning their everlasting estate: again, suppose these two by alternate courses, (as the doctrine of Apostasy maintaineth they may) should return each to their former estate, the decrees of God concerning them, must again be changed, for it is injust with him, either not to elect him that believes, though it be but for an hour, or not to reprobate unbelievers: now what unchangeableness can we affix to these decrees, which it lies it in the power of man to make as inconstant as Euripus: making it beside to be possible, that all the members of Christ's Church, whose names are written in heaven, should within one hour be enroled in the black book of damnation;  
Secondly, as these not-peremptory decrees, are mutable, so they make the peremptory decrees of God, to be temporal: final impenitency, 
Dicique beatus ante obitum ne●o.  say they, is the only cause, and the finally unrepenting sinner, is the only object of reprobation, peremptory and irrevocable: as the Poet thought none happy, so they think no man to be elected, or a reprobate, before his death: now that denomination, he doth receive from the decree of God concerning his eternal estate, which must necessarily then be first enacted; the relation that is between the act of reprobation, and the person reprobated, importeth a coexistence of denomination: when God reprobates a man, he than becomes a reprobate: which, if it be not before he hath actually fulfilled the measure of his iniquity, and sealed it up with the talon of final impenitency in his death, the decree of God, must needs be temporal, the just judge of all the world, having till then suspended his determination, expecting the last resolution of this changeable Proteus: nay that God's decrees concerning men's eternal estates, are in their judgement temporal, and not beginning until their death, is plain from the whole course of their doctrine; especially, where they strive to prove, that if there were any such determination, God could not threaten punishments, or promise rewards: 
q Quis enim comminetur poenam ei, quem peremptorio decreto à poena immunem esse vult Rem Apol. cap. 17. fol. 187.  Who, say they, ean threaten punishment, to him, whom by a peremptory decree, he will have to be free from punishment: it seems he cannot have determined, to save any whom he threatens to punish if they sin, which is evident he doth all so long as they live in this world, which makes God not only mutable, but quite deprives him of his foreknowledge: and makes the form of his decree run thus: if man will believe, I determine he shall be saved, if he will not, I determine he shall be damned, that is, I must leave him in the mean time, to do what he will, so I may meet with him in the end.  
Thirdly, they affirm no decree of Almighty God concerning men is so unalterable, 
r Author of God's Love to Mankind. p. 4.  but, that all those who are now in rest, or misery, might have had contrary lots: that those which are damned, as Pharaoh, judas, etc. might have been saved, and those which are saved, as the blessed Virgin, Poten, john, might have been damned, which must needs reflect with a strong charge of mutability on Almighty God, who knoweth who are his: divers other instances in this nature I could produce, whereby it would be further evident, that these innovators in Christian religion, do overthrow the eternity, and unchangeableness of God's decrees, but these are sufficient to any discerning man: and I will add in the close, an antidote against this poison, briesly showing what the Scripture and right reason, teach us concerning these secrets of the most High.  
First, known unto God, saith Saint james, are all his works, from the beginning, Acts 15. 18. whence, it hath hitherto been concluded, that, what ever God doth in time bring to pass, that, he decreed from all eternity so to do, all his works were from the beginning known unto him; consider it particularly in the decree of election, that fountain of all spiritual blessings; that a saving sense, and assurance thereof, (2 Pet. 1. 10.) being attained, might effect a spiritual rejoicing in the Lord, 1 Cor. 15. 31. such things, are every where taught, as may raise us to the consideration of it, as of an eternal act, irrevocably and immutably established; he hath chosen us before the foundation of the world, Ephes. 1. 4. his purpose according to election, before we were borne must stand, Rom. 9 11. for to the irreversible stability of this act of his will, he hath set to the seal of his infallible knowledge, 2 Tim. 2. 19 his purpose of our salvation by grace, not according to works, was before the world began, 2 Tim. 1. 9 an eternal purpose, proceeding from such a will, as to which, none can resist: joined with such a knowledge, as to which all things past, present, and to come, are open, and evident: directed by an infallible wisdom, and counsel: must needs also, be like the laws of the Medes, and Persians, permanent and unalterable.  
Secondly, 
Quicquid operatur operatur u● est.  the decrees of God being conformable to his nature, and essence, do require eternity, and immutability, as their unseparable properties: God, and he only, never was, nor ever can be, what now he is not; passive possibility to any thing, which is the fountain of all change, can have no place in him who is actus simplex, & purely free from all composition, whence Saint james affirmeth, that with him there is no variableness, nor shadow of turning, jam. 1. 17. with him, that is in his will, and purposes: and himself by his Prophet, I am the Lord, and I change not, therefore ye sons of jacob, are not consumed, Mal. 3. 6. where, he proveth the not changing of his gracious purposes, because he is the Lord: the eternal acts of his will, not really differing from his unchangeable essence, must needs be immutable.  
Thirdly, whatsoever God hath determined according to the counsel of his wisdom, and good pleasure of his will, to be accomplished to the praise of his glory, standeth sure, and immutable: for the strength of Israel, will not lie, nor repent, for he is not a man, that he should repent, 1 Sam 15. 29. he declareth the end, from the beginning, and from ancient times, the things that are not yet done, saying, my counsel shall stand: and I will do all my pleasure. Isa. 46. 10. which certain and infallible execution of his pleasure, is extended to particular contingent events, Chap. 48. 17. yea, it is an ordinary thing with the Lord, to confirm the certainty of those things that are yet for to come, from his own decree: as▪ The Lord of Hosts hath sworn saying, surely as I have thought, so it shall come to pass, and as I have purposed it shall stand, that I will break the Assyrian, etc. Isa. 14. 24, 25. it is certain, the Assyrian shall be broken, because the Lord hath purposed it: which were a weak kind of reasoning, if his purpose might be altered: nay, he is of one mind and who can turn him, and what his soul desireth, that he doth, joh 23. 13. The Lord of Hosts hath purposed, and who shall disannul it, Isa. 14. 7. So that the purpose of God, and immutability of his counsel, Heb. 6. 16. have their certainty, and firmness, from eternity: and do not depend on the variable lubricity of mortal men, which we must needs grant, unless we intent to set up impotency against omnipotency, and arm the clay, against the Potter.  
Fourthly, If God's determination concerning any thing, should have a temporal original; it must needs be, either because he then perceived some goodness in it, of which before he was ignorant; or else, because some accident did affix a real goodness, to some state of things, which it had not from him: neither of which, without abominable blasphemy can be affirmed; seeing he knoweth the end from the beginning, all things from everlasting; being always the same, the fountain of all goodness of which other things do participate, in that measure which it pleaseth him to communicate it unto them: add to this, the omnipotency of God, there is power and might in his hand, that none is able to withstand him, 2 Chron. 2. 6. which will not permit that any of his purposes be frustrate; in all our intentions, if the defect be not in the error of our understandings, which may be rectified by better information; when we cannot do that which we would, we will do that which we can, the alteration of our purpose, is for want of power to fulfil it; which impotency cannot be ascribed to Almighty God: who is in heaven, and hath done whatsoever he pleased, Psal. 115. vers. 3. So that the immutability of God's nature, his Almighty power, the infallibility of his knowledge, his immunity from error in all his counsels; do show, that he never faileth, in accomplishing any thing, that he proposeth for the manifestation of his glory.  
To close up this whole discourse, wherein I have not discovered half the poison contained in the Arminian doctrine, concerning Gods decrees, I will in brief, present to your view, the opposition that is in this matter, betwixt the word of God, and the Patrons of freewill.  


S. S.  
He hath chosen us in him before the foundation of the world: Ephes. 1. v. 4.  
He hath called us according to his own purpose and grace before the world began: 2 Tim. 1. 9  
Known unto God are all his works from the beginning of the world: Act. 15. 18.  
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure: Isa. 46. 10.  
For the children being not yet borne, neither having done either good or evil, that the purpose of God according to election might stand: as Rom. 9 11.  
The foundation of God standeth sure, having this seal, the Lord knoweth who are his: 2 Tim. 2. 19  
The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations. Psal. 33. 12.   

S. S.  
My counsel shall stand, and I will do all my pleasure: Isa. 46. 10.  
I am the Lord, and I change not. Mal. 3. 6.  
With the Father of lights there is no variableness, nor shadow of turning, james Chap. 1. 17. See Exod. 3. 13, 14. Psal. 102. 27. 2 Tim. 2. 13. 1 Sam. 15. 29. Isa. 14. 7. job 23. 13. Psal. 115. 3.   

Lib. Arbit.  
It is false, to say that election, is confirmed from everlasting, Rem. Apol.  
It is certain, that God determineth divers things, which he would not, did not some act of man's will, go before: Armin.  
Some decrees of God, precede all acts of the will of the creature, and some follow: Cor.  
Men may make their election void, and frustrate: Rem. Apol.  
It is no wonder, if men, do sometimes of elect, become reprobate, and of reprobate, elect: Welsin.  
Election is uncertain, and revocable, and who ever denies it, overthrows the Gospel: Grevin.  
Many decrees of God, cease at a certain time: Episcop.   

Lib. Arbit.  
God would have all men to be saved, but compelled with the stubborn malice of some, he changeth his purpose, and will have them to perish: Armin.  
As men may change themselves from believers to unbelievers, so God's determination concerning them, changeth: Rem.  
All Gods decrees are not peremptory, but some conditionate and changeable: Sermon at Oxford.     

CHAP. III.  
Of the prescience, or foreknowledge of God, and how it is questioned and overthrown by the Arminians.  
THE prescience, or foreknowledge of God, hath not hitherto in express terms been denied by the Arminians, but only questioned, and overthrown by consequence: in as much as they deny the certainty and unchangeableness of his decrees, on which it is founded: it is not a foreknowledge of all, or any thing, which they oppose, but only, of things free and contingent: and that only to comply with their formerly exploded error, that the purposes of God concerning such things, are temporal and mutable; which obstacle being once removed, the way is open how to ascribe the presidentship of all humane actions, to omnipotent contingency, and her Sire freewill: Now, we call that contingent, which in regard of its next and immediate cause, before it come to pass, may be done, or may be, not done: as, that a man shall do such a thing to morrow, or any time hereafter: which he may choose whether ever he will do, or no. Such things as these are free and chanceable, in respect of men their immediate, and second causes, but if we (as 
a James chap. 4. ver. 13, 14, 15.  we ought to do) look up unto him who forseeth, and hath ordained the event of them, or their omission, they may be said necessarily to come to pass, or to be omitted: it could not be, but as it was: Christians hitherto, (yea and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. God's will was done.  Heathens) in all things of this nature, have usually upon their event, reflected on God, as one, whose determination was passed on them from eternity, and who knew them long before: as the kill of men by the fall of a house, who might in respect of the freedom of their own wills, have not been there: or if a man fall into the hands of thiefs, we presently conclude, it was the will of God: it must be so, he knew it before.  
Divines 
c Quaecunque possunt per creaturam fieri, vel cogitari, vel dici, et etiam quaecumque ipse facere potest, omnia cognoscit Deus, etiamsi neque sunt neque erunt, neque fuerunt, scientia simplicis intelligentiae: Aquin. p. q 14. a. 9 c. ex verbis Apostoli, Rom. 4. qui vocat ea quae non sunt tanquam ea quae sunt: sic scholasti●i omnes: Per. Scholast. orthod. speci. cap. 3. alii passim. Vid. Hieron. Zanch. de scientia Dei, lib. de atrib. 31. cap▪ 2. q 5.  for distinction sake, ascribe unto God a two fold knowledge; one, intuitive, or intellective whereby, he foreknoweth and seeth all things that are possible: that is, all things that can be done by his Almighty power: without any respect to their future existence, whether they shall come to pass, or no: yea, infinite things whose actual being, eternity shall never behold, are thus open and naked unto him: for, was there not strength and power in his hand to have created another world? was there not counsel, in the storehouse of his wisdom, to have created this otherwise? or not to have created it at all? shall we say, that his providence extends itself every way, to the utmost of its activity? or can he not produce innumerable things in the world, which now he doth not? now all these, and every thing else, that is feasible to his infinite power, he foresee and knows, Scientia (as they speak) simplicis intelligentiae, by his essential knowledge.  
Out 
d Vid. Sam. Rhaetorfort: exercit. de great: ex. 1. cap. 4.  of this large and boundless territory of things possible, God by his decree freely determineth what shall come to pass; and makes them future, which before were but possible. After this decree (as they commonly speak) followeth, or together with it, (as 
e Res ipsae nullo naturae momento possibiles esse dicendae sunt priusquam à Deo intelliguntur, scientia quae dicitur simplicis intelligentiae, ita etiam scientia quae diciter visionis, et fertur in res futras, nullo naturae momento, posterior statuenda videtur, ista futuritione, rerum; cum scientia, etc. D. Tw●s●. ad errat vind▪ great.  others more exactly) taketh place, that prescience of God, which they call 
f Scientia visionis dicitur, quia ea quae videntur, apud nos habent esse distinctum extra videntem. Aq. p. q. 14. a 9 c.  visionis of vision, whereby he infallibly seeth all things in their proper causes; and how and when they shall come to pass: Now these two sorts of knowledge 
g In eo d●ffert praescientia intuitionis, ab ea, quae approbationis est, quod illa praesciat, quod eveni●e possible est: haec vero quod impossibile est non evenire: Ferrius. Orthod. Scholast. speci. cap. 23. caeterum posterior ista scientia non proprie dicitur à Ferrio scientia approbationis, illa enim est, qua Deus dicitur nosse quae amat & approbat: ab utraque altera distincta: Mat. 7. 23. Rom. 11. 2. 2 Tim. 2. 9 Quamvis infinitorum numerorum, nullus sit numerus, non tamen est incomprehensibilis e●, cujus scientiae non est numerus: Aug. de civet. Dei lib. 12. cap. 18.  differ, in as much as by the one, God knoweth what it is possible may come to pass; by the other, only what it is impossible, should not come to pass: things are possible, in regard of God's power, future, in regard of his decree. So, (that if I may so say) the measure of the first kind of Science, is God's omnipotency what he can do: of the other, his purpose what certainly he will do, or permit to be done. With this prescience then, God forseeth all, and nothing but what he hath decreed shall come to pass.  
For 
h Quibusdam effectibus praeparavit causas nenessarias, ut necessario evenirent, quib●sdam vero causas contingentes ut evenirent contingenter, secundum conditionem proximarum causarum: Aquin. p. q. 23. a. 4. in cor. Zanch. de natu. Dei lib. 5. qu. 4. thesi.  every thing to be produced next and under him, God hath prepared divers and several kinds of causes: diversely operative in producing their effects: some whereof, are said to work necessarily: the institution of their nature, being to do as they do, and not otherwise: so the Sun giveth light, and the fire heat. And yet in some regard, their effects and products may be said to be contingent, and free: in as much, as the concurrence of God the first cause is required to their operation, who doth all things most freely, according to the counsel of his will; thus the Sun stood still in the time of joshua: and the fire burned not the three Children: but ordinarily such agents working necessitate naturae, their effects are said to be necessary.  
Secondly, to some things God hath fitted free and contingent causes: which either apply themselves to operation in particular, according to election: choosing to do this thing, rather than that: as Angels, and men, in their free and deliberate actions, which they so perform, as that they could, have not done them: or else, they produce effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merely by accident: and the operation of such things, we say to be casual: as if a hatchet falling out of the hand of a man, cutting down a tree, should kill another, whom he never saw: now nothing in either of these ways comes to pass, but God hath determined it, both for matter, and the manner: 
i Res et medos rerum Aquin.  even so, as is agreeable to their causes; some necessarily, some freely, some casually, or contingently, yet all so, as having a certain futurition from his decree; he infallibly forseeth that they shall so come to pass: but yet, that he doth so, in respect of things free, and contingent is much questioned by the Arminians in express terms, and denied by consequence, notwithstanding 
k Cui praescientiam tollis aufers divinitatem. Hieron. ad. Pelag. lib. 5.  Saint Hierome affirmeth, that so to do, is destructive to the very Essence of the Deity.  
First, their Doctrine, of the immutability of God's decrees, on whose firmness is founded the infallibility of this prescience, doth quite overthrow it; God thus foreknowing only what he hath so decreed shall come to pass; if that be no firmer settled, but that it may, and is often altered, according to the divers inclinations of men's wills, (which I showed before they affirm,) he can have at best but a conjectural foreknowledge, of what is yet for to come: not founded on his own unchangeable purpose; but upon a guess, at the free inclination of men's wills. For instance: 
l Deus ita omnium salutem ex aequo vult, ut illam ex aequo optet et desideret: Cor. ad moli. cap. 31. sect. 1.  God willeth that all men should be saved: this act of his will, according to the Arminian doctrine, is his conditionate decree to save all men if they will believe; well, among these is Judas, as 
m Talis gratia omnibus datur quae sufficiat ad fidem generandam. idem: ibid. sect. 15.  equal a sharer in the benefit of this decree as Peter? God then will have him to be saved, and to this end, allows him all those means, which are necessary to beget faith in him, and are every way sufficient to that purpose, and do produce that effect in others: what can God foresee then but that judas, as well as Peter, will believe? he intendeth he should, he hath determined nothing to the contrary: let him come then, and act his own part, why, he proves so 
n Pertinaci quorundam malitia compulsus: Armin. ubi sup.  obstinately malicious, that God with all his omnipotency as they speak, by any way, that becomes him, which must not be by any irresistible efficacy, cannot change his obdurate heart: well then, he determineth according to the exigence of his justice, that he shall be damned for his impenitency; and forseeth that accordingly: but now, suppose this wretch even at his last moment, should bethink himself and return to the Lord, which in their conceit he may, not withstanding his former reprobation: (which 
o Reprobatio populi Judaici f●it actio temporaria et quae bono ipsorum Judaeorum si nodo sanabiles adhuc essent, animumque advertere vellent servire poterat, utque eo fini serviret à Deo facta erat: Rem. apol. cap. 20. fol. 221.  as they state it, seems a great act of mercy): 
p Injustum est apud Deum vel non credentem eligere vel credentem non eligere▪ Rem. Apel.  God must keep to the rules of his justice and elect or determine to save him: by which the varlet hath twice, or thrice, deceived his expectation.  
Secondly, 
q 〈◊〉 〈◊〉 cap. 5. sect. 9  they affirm, that God is said properly to expect, and desire, divers things, which yet never come to pass: we grant saith Corvinus, that there are desires in God, that never are fulfilled: now surely to desire what one is sure, will never come to pass is not an act regulated by wisdom, or counsel: and therefore they must grant, that before, he did not know, but perhaps so it might be: 
r Bona quaedam Deus optet et desiderat: Rem. Confess ca sect. 9  God wisheth and desireth some good things, which yet come not to pass, say they, in their confession: whence one, of these two things, must needs follow: either first, that there is a great deal of imperfection in his nature, to desire, and expect, what he knows shall never come to pass: or else, he did not know but it might; which overthrows his prescience: yea, and say they expressly, 
s Dei spes et expectio est ab hominibus elusa: Rem. scrip. sin. in cap. 5. Isa. v. 1. In co vis argumenti est, quod Deus ab If aele obedientiam et sperarit. et expectarit. idem. ibid. Quod Deus de elusaspe sua conqueratur. idem ubi supra.  That the hope, and expectation of God, is deceived by man: and confess, that the strength, of their strongest argument; lies in this, that God hoped, and expected, obedience from Israel. Secondly, that he complaineth that his hope is deluded: which being taken properly, and as they urge it, cannot consist with his eternal prescience. For they disesteem the usual answer of Divines, that hope, expectation, and such like passions, which include in them any imperfection, are ascribed unto God per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of that analogy, his actions hold with such of ours, as we perform having those passions.  
Thirdly, 
t Deum futura contingentia, decreto suo determinasse ad alter utram partem, (intellige quae à libera creaturae voluniate patrantur) falsum, absurdum, et multiplicis blasphemiae praevium abomino● et exsecror: Armin declarat. ●enten.  they teach, that God hath determined nothing, concerning such things, as these in question: That God hath determined future contingent things unto either part, (I mean such as issue from the freewill of the creature) I abominate, hate, and curse, as false, absurd, and leading us on unto blasphemy, saith Arminius: to determine of them to either part, is, to determine, and ordain, whether they shall be, or whether they shall not be: as that David shall, or shall not go up to morrow, against the Philistines and prevail. Now the infallibilite of Gods foreknowing of such things, depending on the certainty of his decree, and determination: if there be no such thing as this; that also, must needs fall to the ground,  
Fourthly, 
u Disquiri permittimus: ●. Operosam illam quaestionem, de scientia futurorum contingentium absoluta et conditionata: 2. Etsi non negemus Deo illam scientiam attribui posse. 3. Tamen an necessarium saluti sit ad hoc ut Deus recte colatur examinari permittimus: 4. Tum merito facessere de beat à scholis et ecclesiis, intricatae et spinosae istae quaestiones quae de ea agitari solent,— quomodo illa cum libertate arbitrii, cum seriis Dei comminationibus,— aliisque actionibus, consistere possit: quae omnia crucem potius miseris mortalibus fixerunt quam ad religionem cultumque divinum, momenti aliquid inquisitoribus suis attulerunt ●piscopius. disput. 4. sect. 10. Rem. Apol. p. 43. 44.  see what positively they write, concerning this everlasting foreknowledge of God. First, they call it a troublesome question: Secondly, they make it a thing disputable, whether there be any such thing, or no? and though happily it may be ascribed unto God: yet, Thirdly, they think it no motive to the worship of him: Fourthly, they say, better it were quite exploded, because the difficulties that attend it, can scarcely be reconciled, with man's liberty, God's threatenings and promises: yea, Fifthly, it seems rather to be invented, to crucify poor mortals: then to be of any moment in religion; so Episcopius: it may be excepted, that this is but one Doctor's opinion: it is true; they are one man's words; but the thing itself, is countenanced by the whole sect. As first, in the Large prolix Declaration of their opinions, they speak not one word of it, and being taxed for this omission, by the Professors of Leyden: they vidicate themselves so coldly in their Apology, that some 
w Ames: Antisynod p. 10.  learned men do from hence conclude; that certainly in their most secret judgements, all the Arminians, do consent with Socinus, in ascribing unto God, only a conjectural foreknowledge. And 
x Deus suo modo aliquando metuit, hoc est merito suspicatur et. prudenter coniicit, hoc vel illud malum oriturum: Vorsti: de Deo: pag. 451.  one great Prophet of their own affirms roundly, That God after his manner oftentimes feareth, that is, suspecteth and that not without cause, and prudently conjectureth, that this or that evil may arise; Vorst: and their chiefest Patriarches, 
y Deus non semper ex praescientia finem intendest: Armini▪ Antip. pag. 667. Corvin. ad Mol. cap. 5. sect. 5.  That God doth often intend, what he doth not foresee will come to pass, Armin. Corvin. Now whether this kind of Atheism be tolerable among Christians or no, let all men judge who have their senses exercised in the word of God, which I am sure teacheth us another lesson. For:  
First: it is laid down, as a firm foundation: that known unto God, are all his works, from the beginning of the world, Acts 15. 18. Every thing then, that in any respect may be called his work, is known unto him from all eternity: now, what in the world, if we may speak as he hath taught us, can be exempted from this denomination? even actions in themselves sinful; are not; though not as sinful, yet in some other regard, as punishments of others; Behold, saith Nathan, to David, (in the name of God) I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives, in the sight of this sun: for thou didst it secretly, but I will do this thing before all Israel: 2 Sam. 12, v. 11, 12. So also, when wicked robbers had nefariously spoilt Job of all his substance; the holy man concludeth, The Lord gave, and the Lord hath taken away: Job 1. 1. Now, if the working of God's providence be so mighty, and effectual, even in, and over those actions, wherein the devil, and men, do most maliciously offend, as did Absolom, and the Sabean, with the Caldean thiefs, that it may be said to be his work, and he may be said to do it, (I crave liberty to use the Scripture phrase) then certainly nothing in the world, in some respect or other, is independent of his all-disposing hand: yea, Judas himself betraying our Saviour, 
Cum et pater tradiderit filium suum, et ipse Changed corpus suum: et Judas dominum suum: cur in hac traditione Deus est pins, et homo reus, nisi quia in ●e una quam fecerunt, causa non fuit una propter quam fece●unt: Aug. Epist. 48.  did nothing, but what his hand and counsel before determined should be done, Acts. 4. 28. in respect of the event of the thing itself: and if these actions, notwithstanding these two hindrances, First, that they were contingent, wrought by free agents, working according to election and choice: Secondly, that they were sinful and wicked in the agents, had yet their dependence on his purpose and determinate counsel; surely, he hath an interest of operation in the acts of every creature; but his works, as it appears before, are all known unto him from the beginning: for he worketh nothing by chance, or accidentally, but all things determinately, according to his own decree, or the counsel of his own will: Ephes. 1. v. 11.  
Secondly: the manner of Gods knowing of things, doth evidently show, that nothing that is, or may be, can be hid from him: 
z Deus non particulatim, vel singillatim omnia videt, velut alternanter concepta, hinc ill●c inde huc, sed omnia videt simul: August. lib. 15. de trinit▪ cap 14. In scientia divina nullus est discursus, sed omnia perfecte intelligit: Tho. p. q. 14 a. 7. c.  which is not by discourse and collection of one thing out of another, conclusions out of principles: but altogether and at once, evidently, clearly, and distinctly, both in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by one most pure act of his own essence he discerneth all things: For there is no creature that is not manifest in his sight, but all are naked and opened unto his eyes, Heb. 4. 13. So 
a Tilen. Syntag. de attrib. Dei. Thes. 22. Zanch, de not Dei.  that those things, concerning which we treat, he knoweth three ways: First, in himself and his own decree, as the first cause, in which respect they may be said to be necessary, in respect of the certainty of their event: Secondly, in their immediate causes, wherein their contingency doth properly consist: 
Vnum quodque quod est, dum est, necesse est ut sit.  Thirdly, in their own nature as future, but to his infinite knowledge even present.  
Thirdly: the Scripture 
b Psal. 44. 21. Job 14. 11. Dan. 2. 47. Psal. 7. 2. 126. 2. 147. 4. Luke 12. 27. Mat. 10. 29, 30. Psal. 139. 2.  is full of expressions to this purpose, to wit; That God knoweth all secrets, and revealeth hidden things: he searcheth the reins, and the heart: he knoweth the number of the stars: and the birds of the air: the lilies of the field the falling of sparrows, the number of the hairs of our heads: some places are most remarkable, as that of the Psalmist, He knoweth my thoughts long before: even before ever they come into our minds, before their first rising; and yet many actions that are most contingent, depend upon those thoughts known unto God from eternity: nay, which breaketh the very neck of the goddess contingency, those things wherein her greatest power is imagined to consist, are directly ascribed unto God: as our words the answer of the tongue, Prov. 16. 1. the directing of an arrow, shot by chance, to a mark not aimed at, 1 King. 22. 34. Surely God must needs foreknow the event of that contingent action; he must needs know the man would so shoot who had determined his arrow should be the death of a King: He makes men poor and rich: Prov. 22. 1. He lifteth up one, and pulleth down another: Psal. 75. How many contingencies did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his piercing eye run through, to foresee the crowning of Hester, for the deliverance of his people: In a word; known unto God are all his works: now what can possibly be imagined to be more contingent, than the kill of a man by the fall of an axe from out of his hand, who intended no such thing; yet this God assumeth as his own work: Exod. 21. 13. Deut. 9 v. 4, 5. and so surely was by him foreknown.  
Fourthly: Do but consider the prophecies in Scripture; especially those concerning our Saviour, how many free and contingent actions did concur for the fulfilling of them: as Isa. 7. v. 14. cap. 9 v. 5. & cap. 53. Gen. 3. 15, etc. The like may be said of other predictions: as of the wasting of jerusalem by the Babylonians, which though in regard of God's prescience, it was certainly to come to pass: yet they did it most freely, not only following the counsel of their own wills; but also using divination, or chanceable lots for their direction: Ezek. 21. 21. yet he who made the eye seeth all these things: Psal. 94. 9  
Divers other reasons and testimonies might be produced to confirm our doctrine, of God's everlasting prescience; which notwithstanding Episcopius blasphemy, that it serves for nought but to cruciate poor mortals; we believe to be a good part of the foundation of all that consolation which God is pleased to afford us in this vale of tears; amidst all our afflictions, and temptations, under whose pressure, we should else faint and despair; it is no small comfort to be assured, that we do, nor can suffer nothing, but what his hand and counsel guide unto us: what is open, and naked before his eyes, and whose end and issue he knoweth long before: which is a strong motive to patience, a sure anchor of hope, a firm ground of consolation; now to present in one view, how opposite the opinions of the worshippers of the great goddess contingency, are to this sacred truth: take this short Antithesis.  


S. S.  
Known unto God are all his works from the beginning of the world: Acts 15. 18.  
Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him with whom we have to do: Heb. cap. 4. ver. 13.  
He that form the eye shall he not see, Psal. 94. 9 When a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die: Deut. 19 5. God delivers him into his hand: Exod. 21. 13.  
Take no thought, saying, what what shall we eat, or what shall we drink, or wherewithal shall we be clothed, for your heavenly Father knoweth that you have need of all these things: Matth. 6. 31, 32.  
Take away God's prescience and you overthrow his Deity: Hierom.   

Lib. Arbit.  
God sometims feareth and prudently conjectureth, that this, or that evil may arise, Vorsti:  
God doth not always foresee the event of what he intendeth, Corvin. ad Mol.  
Future contingencies are not determined unto either part, Armin. that is, God hath not determined, and so consequently doth not foreknow, whether they shall come to pass or no.  
God hopeth and expecteth, divers things that shall never come to pass: Rem.  
The doctrine of prescience seems to be invented only to vex and cruciate poor mortal men: Episcop.     

CHAP. FOUR  
Of the providence of God in governing the world diversely, thrust from this pre-eminence by the Arminian Idol of Free-will.  
I Come now to treat of that, betwixt which and the Pelagian Idol, there is bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable war and immortal hatred, absolutely destructive to the one side; to wit, the providence of God. For this, in that notion Christiantie hath hitherto embraced it: and that, in such a sense as the Arminians maintain it can no more consist together, then fire and water, light and darkness, Christ and Belial: and he that shall go to conjoin them, ploughs with an ox, and an ass, they must be tied together with the same ligament quo ille mortua iungebat corpora vivis, wherewith the tyrant tied dead bodies to living men. This strange advancement of the clay against the potter, not by the way of repining and to say why hast thou made me thus; but by the way of emulation, I will not be so I will advance myself, to the sky, to the sides of thy throne, was heretofore unknown to the more refined 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophrastus' apud Picum: vid. Senecam. de Pro▪ vid. & Plotinum.  Paganism: as these of contingency, so they with a better error made a goddess of providence; because as they feigned, she helped Latona to bring forth in the I'll of Delos: intimating that Latona or nature though big and great with sundry sorts of effects, could yet produce nothing, without the interceding help of divine providence: which mythology of theirs, seems to contain a sweeter gust of divine truth, than any we can expect from their towering fancies, 
b An actus divinae providentiae omnium rerum conservatrix, sit affirmativus potentiae, an tantum negativus voluntatis, quo nolit res creatas perdere: Rem. Apol. cap. 6.  who are inclinable to believe that God for no other reason, is said to sustain all things but because he doth not destroy them: now that their proud God-opposing errors may the better appear, according to my former method, I will plainly show what the Scripture teacheth us concerning this providence, with what is agreeable to right, and Christian reason, not, what is dictated by tumultuating affections.  
Providence, is a word which in its proper signification may seem to comprehend all the actions of God, that outwardly are of him: that have any respect unto his creatures, all his works that are not ad intra essentially belonging unto the Deity: now because God worketh all things according to his decree or the counsel of his will, Ephes. 1. 11. for, whatsoever he doth now, it pleased him from the beginning, Psal. 115. seeing also that known unto God are all his works from eternity, therefore three things concerning his providence are considerable. 1. 
c Providentia seu ratio ordinis ad finem duo praecipue continet: principium decernens seu ipsam rationem ordinis in ment divina, ipsi deo coaete●num, & principium exequens, quo suo modo, per debita media, ipsa in ordine & numero disponit, Thom.  His decree or purpose, whereby he hath disposed of all things in order, and appointed them for certain ends, which he hath foreordained: 2. His prescience, whereby, he certainly foreknoweth all things that shall come to pass: 3. His temporal operation, or working in time (My Father worketh hitherto, joh. 5. 17. whereby he actually executeth all his good pleasure: the first and second of these have been the subject of the former Chapters, the latter only now requireth our consideration.  
This than we may conceive, as an ineffable act or work of Almighty God: whereby he cherisheth, sustaineth, and governeth the world, or all things by him created, moving them agreeably to those natures, which he endowed them withal in the beginning, unto those ends, which he hath proposed: to confirm this, I will first prove this position, that the whole world is cared for by God, and by him governed, and therein all men, good, or bad, all things, in particular, be they never so small and in our eyes inconsiderable: secondly, show the manner, how God worketh all, in all things, and according to the diversity of secondary causes which he hath created: whereof, some are necessary, some free, others contingent, which produce their effects, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merely by accident.  
The providence of God in governing the world, is plentifully made known unto us, both by his works, and by his word. I will give a few instances of either sort. 1. in general, that the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and framer of this whole universe, should propose unto himself no end in the creation of all things: that he should want either power, goodness, will, or wisdom, to order, and dispose the works of his own hands is altogether impossible. 2. Take a particular instance, in one concerning accident, the knowledge whereof by some means or other, in some degree or other hath spread itself throughout the world: and that is that almost universal destruction of all by the flood, whereby the whole world was well-nigh reduced to its primitive confusion, is there nothing but chance to be seen in this? was there any circumstance about it that did not show a God, and his providence? not to speak of those revelations, whereby God foretold that he would bring such a deluge: what chance fortune could collect, such a small number of individuals of all sorts, wherein the whole kind might be preserved? what hand guided that poor vessel from the rocks, and gave it a resting place on the mountains? certainly, the very reading of that story, Gen. 7. having for confirmation, the Catholic tradition of all mankind, were enough to startle the stubborn heart of an Atheist.  
The word of God doth not less fully relate it, than his works do declare it, Psal. 19 My Father worketh hitherto saith our Saviour, joh. 5. 17. but did not God end his work on the seventh day, and did he not then rest from all his works? Gen. 2. 2. True; from his work of creation by his omnipotence: but his work of gubernation by his providence; as yet knows no end: yea, and divers particular things he doth, besides the ordinary course, only to make known that he thus worketh, joh. 9 3. as he hath framed all things by his wisdom, so he continueth them, by his providence in excellent order; as is at large declared in that golden Psal. 104. and this is not bounded to any particular places, or things, but his eyes are in every place beholding the evil, and the good, Prov. 15. 3. so that none can hide himself, in secret places, that he shall not see him: jerem. 23. 24. Acts 17. 24. job 5. 10, 11. Exod. 4. 11. and all this he saith, that men may know from the rising of the Sun, and from the West, that there is none besides him, he is the Lord, and there is none else, he formeth the light, and createth darkness, he maketh peace, and createth evil, he doth all these things, Isaiah 45. 7. in these and innumerable like places, doth the Lord declare that there is nothing which he hath made, that with the good hand of his providence he doth not govern and sustain.  
Now, this general extent of his common providence to all, doth no way hinder, but that he may exercise certain special acts thereof, towards some in particular: even by how much nearer than other things they approach unto him, and are more assimilated unto his goodness. I mean his Church here on earth, and those whereof it doth consist: for what nation is there so great that hath God so nigh unto them, Deut. 4. 7. in the government hereof he most eminently showeth his glory, and exerciseth his power; join here his works, with his word, what he hath done, with what he hath promised to do for the conservation of his Church, and people, and you will find admirable issues of a more special providence: against this he promiseth, the gates of hell shall not prevail: Mat. 16. 18. amidst of those he hath promised to remain, Matth. 18. 20. supplying them with an addition of all things necessary, Matth. 6. 33. desiring, that all their care might be cast upon him, who careth for them, 1 Pet. 5. 7. forbidding any to touch his anointed ones: Psal. 105. 15. and that because they are unto him as the apple of his eye: Zach. 2. 8. now this special providence hath respect unto a supernatural end, to which that, and that alone is to be conveyed.  
For wicked men, as they are excepted from this special care and government, so they are not exempted from the dominion of his Almighty hand: he who hath created them for the day of evil, Prov. 16. 4. and provided a place of their own, Acts 1. 25. for them to go unto: doth not in this world, suffer them to live without the verge of his all-ruling providence: but by suffering and enduring their iniquities with great patience, and long-suffering, Rom. 9 20. defending them oftentimes, from the injuries of one another, Gen. 4. 15. by granting unto them many temporal blessings: Matth. 5. 45. disposing of all their works, to the glory of his great name, Prov. 21. 1, 2. he declareth, that they also live, and move, and have their being in him, and are under the government of his providence: Nay, there is not the least thing in this world to which his care and knowledge doth not descend: ill would it become his wisdom not to sustain, order and dispose of all things by him created, but leave them to the ruin of uncertain chance: 
d Majestatem Dei dedecet, scire per momenta singula, quot nascantur culices, quae pulicum & muscarum in terra multitudo: Hieron. in cap. 1. Haback.  Hierome then was injurious to his providence, and cast a blemish on his absolute perfection, whilst he thought to have cleared his Majesty, from being defiled with the knowledge and care of the smallest reptiles and vermin every moment and St. 
e Quis disposuit membra pulicis ac culicis, ut habeant ordinem suum, habeant vitam suam, habeant motum suum: etc. qui fecit in coelo angelum, ipse fecit in terra vermiculum, sed angelum in coelo pro habitatione coelesti, vermiculum in terra pro habitatione terrestri, nunquid angelum fecit repere in coeno, aut vermiculsi in coelo: etc. August. Tom. 8. in Psal. 148.  Austin is express to the contrary, who saith he, hath disposed the several members of the flea, and gnat, that hath given unto them order, life, and motion, etc. even most agreeable to holy Scriptures, so Psal. 104. 20, 21. and 145. 15. Matth. 6. 26. He feedeth the fowls and clotheth the grass of the field, job 39 1, ●. and jonah. 4. 6, 7. sure it is not troublesome to God to take notice of all that he hath created: did he use that great power in the production, of the least of his creatures, so far beyond the united activity of men and Angels, for no end at all? doubtless even they also must have a well disposed order, for the manifestation of his glory, not a sparrow falls to the ground, without our Father: Matth. 10. 29, 30. even the hairs of our head are numbered, he cleatheth the lilies and grass of the field which is to be cast into the even, Luke 12. 27, 28. Behold his knowledge, and care of them, again he used frogs, and louse, for the punishment of the Egyptians, Exod. 8. with a gourd, and a worm he exercised his servant jonah: Chap. 3. yea he calls the locusts his terrible Army, and shall not God know and take care of the number of his soldiers, the ordering of his dreadful Host.  
That God by his providence governeth and disposeth of all things by him created, is sufficiently proved; the manner how he worketh all in all, how he ordereth the works of his own hands, in what this governing and disposing of his creatures doth chiefly consist, comes now to be considered. And here four things are principally to be observed: First, the sustaining, preserving and upholding of all things by his power. For he upholdeth all things by the word of his power: Heb. 1. 3. Secondly, his working together with all things, by an influence of causality, into the agents themselves, for he also hath wrought all our works in us: Isaiah 26. 12. Thirdly, his powerful overruling of all events, both necessary, free, and contingent, and disposing of them to certain ends for the manifestation of his glory: So joseph tells his brethren, as for you, you thought evil against me, but God meant it unto good, to bring to pass, as it is at this day, to save much people alive, Gen. 50. 20. Fourthly, his determining and restraining second causes to such and such effects: even the King's heart is in the hand of the Lord, as the rivers of water, he turneth it whither soever he will, Prov. 21. 1.  
First, his sustentation or upholding of all things, is his powerful continuing of their being, natural strength and faculties bestowed on them at their creation; In him we live, and move, and have our being: Acts 17. So that he doth neither work all himself in them, without any cooperation of theirs, which would not only turn all things into stocks, yea and take from stocks, their own proper nature, but also is contrary to that general blessing he spread over the face of the whole world, in the beginning, increase, 
Rem. apol. cap. 6.  and multiply: Gen. 1. 22. nor yet, leave them to a self subsistence, he in the mean time only not destroying them, which would make him an idle spectator of most things in the world, not to work hitherto as our Saviour speaks: and grant to divers things here below, an absolute being, not derivative from him; the first whereof is blasphemous, the latter impossible.  
Secondly, for Gods working in, and together with all second causes, for the producing of their effects: what part or portion in the work, punctually to assign unto him, what to the power of the inferior causes, seems beyond the reach of mortals, neither is an exact comprehension thereof, any way necessary, so that we make every thing beholding to his power for its being, and to his assistance for its operation.  
Thirdly, his supreme dominion, exerciseth itself in disposing of all things, to certain and determinate ends for his own glory: and is chiefly discerned, advancing itself over those things which are most contingent: and making them in some sort necessary, inasmuch as they are certainly disposed of to some proposed ends: between the birth and death of a man, how many things merely contingent do occur? how many chances; how many diseases, in their own nature all evitable; and in regard of the event not one of them but to some prove mortal: yet certain it is, that a man's days are determined, the number of his months are with the Lord, he hath appointed his bounds which he cannot pass: job 14. 5. And oftentimes by things purely contingent and accidental, he executeth his purposes, bestoweth rewards, inflicteth punishments, and accomplisheth his judgements; as when he delivereth a man to be slain by the head of an axe, flying from the helve in the hand of a man cutting a tree by the way: but in nothing is this more evident, then in the ancient casting of lots, a thing as casual and accidental as can be imagined, huddled in the Cap at a venture; yet God overruleth them to the declaring of his purpose, freeing truth from doubts, and manifestation of his power, Prov. 16. 33. The lot is cast into the lap, but the whole disposing of it is from the Lord: as you may see in the examples of Achan: Iosh. 7. 16, 17. Saul, 1 Sam. 10. 21. jonathan, 1 Sam. 14. 41. jonah, chap. 1. 8. Mathias, Act. 1. 26. And yet this overruling act of God's providence, (as no other decree or act of his) doth not rob things contingent of their proper nature: for cannot he who effectually causeth that they shall come to pass, cause also that they shall come to pass contingently.  
Fourthly, God's predetermination of second causes, (which I name not last as though it were the last act of God's providence about his creatures, for indeed it is the first that concerneth their operation:) is that effectual working of his, according to his eternal purpose, whereby though some agents, as the wills of men, are causes most free and indefinite, or unlimited Lords of their own actions, in respect of their internal principle of operation, that is their own nature, are yet all in respect of his decree, and by his powerful working determined to this or that effect, in particular: not that they are compelled to do this, or hindered from doing that; but are inclined and disposed to do this or that, according to their proper manner of working, that is most freely: For truly such testimonies are every where obvious in Scripture, of the stirring up of men's wills and minds, of bending and inclining them to divers things: of the governing of the secret thoughts and motions of the heart; as cannot by any means be referred to a naked permission, with a government of external actions, or to a general influence, whereby they should have power to do this or that, or any thing else, wherein as some suppose his whole providence consisteth.  
Let us now jointly apply these several acts to free agents, working according to choice, or relation, such as are the wills of men: and that will open the way to take a view of Arminian Heterodoxies, concerning this Article of Christian belief: and here two things must be premised: First, that they be not deprived of their own radical, or original internal liberty: Secondly, that they be not exempt from the moving influence & gubernation of God's providence; the first whereof, would leave no just room for rewards and punishments; the other, as I said before, is injurious to the majesty and power of God: 
f Qui sic homines voluit esse liberos ut fecit sacrilegos: Aug.  St. Augustine judged Cicero worthy of special blame even among the heathens, for so attempting to make men free, that he made them sacrilegious: by denying them to be subject to an overruling providence: which gross error was directly maintained by 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen.  Damascen, a learned Christian, teaching, things whereof we have any power not to depend on providence, but on our own freewill: an opinion fitter for a hog of the Epicures heard, then for a Scholar in the School of Christ: and yet, this proud prodigious error is now, though in other terms, stiffly maintained. For what do they else, who ascribe such an absolute independent liberty to the will of man; that it should have in its own power every circumstance, every condition whatsoever, that belongs to operation; so that all things required on the part of God, or otherwise to the performance of an action being accomplished: it remaineth solely, in the power of a man's own will, whether he will do it, or no: which supreme and plainly divine liberty, joined with such an absolute uncontrollable power and dominion over all his actions, would exempt and free the will of man, not only from all fore-determining, to the production of such and such efffects; but also, from any effectual working or influence of the providence of God into the will itself, that should sustain, help or cooperate with it, in doing or willing any thing: and therefore the authors of this imaginary liberty, have wisely framed an imaginary concurrence of God's providence, answerable unto it: viz. a general and indifferent influence, always waiting, and expecting the will of man to determine itself to this, or that effect, good or bad: God being as it were always ready at hand, to do that small part which he hath in our actions, whensoever we please to use him: or, if we please to let him alone, he no way moveth us to the performance of any thing: now God forbid that we should give our consent to the choice of such a Captain, under whose conduct we might go down again unto Paganism; to the erecting of such an Idol, into the Throne of the Almighty: No doubtless; let us be most indulgent to our wills, and assign them all the liberty that is competent unto a created nature, to do all things freely according to election and foregoing counsel, being free from all natural necessity, and outward compulsion: but for all this, let us not presume to deny Gods effectual assistance, his particular powerful influence, into the wills and actions of his creatures, directing of them to a voluntary performance of what he hath determined: which the Arminians opposing in the behalf of their darling freewill, do work in the hearts of men, an overweening of their own power, and an absolute independence of the providence of God. For:  
First, they deny that God (in whom we live and move and have our being) doth any thing by his providence, 
h Deus in●●●●● suo nihil confert creaturae quo ad agendum incitetur ac adjuvetur. Cor. ad Molin. cap. 3. sect. 15. p. 35.  whereby the creature should be stirred up, or helped in any of his actions: that is, God wholly leaves a man in the hand of his own counsel, to the disposal of his own absolute independent power, without any respect to his providence at all: whence, as they do, they may well conclude: 
i Quae Deus libere prorsus et contingenter, à nobis fieri vult ●a potentius aut efficacius quam per modum voti aut desiderii, velle non potest. Vorst. parasc. p. 4.  That those things, which God would have to be done of us freely, (such as are all humane actions,) he cannot himself, will or work, more powerful and effectually, then by the way of wishing or desiring, as Vorstius speaks: which is no more, than one man can do concerning another, perhaps far less than an Angel: I can wish or desire that another man would do, what I have a mind, he should: but truly to describe the providence of God by such expressions, seems to me intolerable blasphemy: but thus it must be, without such helps as these, Dagon cannot keep on his head, nor the Idol of uncontrollable freewill enjoy his dominion.  

k Deinde etsi in isto casu destinatum aliquod consilium ac voluntas Dei determinata consideranda esset, tamen in omnibus actionibus et in iis quidem quae ex deliberato hominum consilio et libera voluntate et male quidem fiunt ita se rem habere inde concludi non possit, puta, quia hic nullum consilium et arbitrii libertas locum habent Cor. ad Molin cap. 3. s. 14. p. 33.  Hence Corvinus will grant, that the kill of a man by the slipping of an axe's head from the helve, although contingent, may be said to happen according to God's counsel, and determinate will; but on no terms will he yield, that this may be applied to actions wherein the counsel and freedom of man's will, do take place: as though, that they also, should have dependence, on any such overruling power: whereby, he absolutely excludeth the providence of God, from having any sovereignty within the territory of humane actions, which is plainly to shake off the yoke of his dominion, and to make men Lords paramount within themselves: so that they may well ascribe unto God, (as they do) 
l Respectu contingentiae quam res habent in se tum in divina scientia Deo expectatio tribuitur. Rem. defen▪ scent. in act. sin. f. 107.  only a deceivable expectation, of those contingent things, that are yet for to come: there being no act of his own, in the producing of such effects, on which he can ground any certainty: only, he may take a conjecture, according to his guess at men's inclinations: and indeed this is the Helena for whose enjoyment, these thrice ten years▪ they have maintained warfare with the hosts of the living God: their whole endeavour being to prove, that notwithstanding the performance of all things on the part of God required for the production of any action, 
m Potentia voluntatis, ab omni interna et externa necessitate immunis debet manere. Rem. confess. cap. 6. sect. 3.  yet the will of man remains absolutely free, yea in respect of the event, as well as its manner of operation, to do it, or not to do it: 
Vid. plura. Rem. apol cap. 6. fol. 69. a.  that is, notwithstanding God's decree that such an action shall be performed, and his foreknowledge that it will so come to pass, notwithstanding his co-operating with the will of man (as far as they will allow him) for the doing of it, and though he hath determined, by that act of man to execute some of his own judgements: 
n In arbitrio creaturae semper est vel influere in actum vel influxum suum suspendere, et vel sic, vel aliter influere. Corvin. ad Molin. cap. 3. sect. 15.  yet there is no kind of necessity, but that he may as well omit, as do it: which is all one as if they should say, our tongues are our own, we ought to speak, who is Lord over us? we will vindicate ourselves into a liberty, of doing what, and how, we will: though for it we cast God out of his throne: and indeed if we mark it, we shall find them undermining, and pulling down, the actual providence of God, at the root and several branches thereof. For:  
First, for his conservation or sustaining of all things, they affirm 
o An conservatio ista sit vis sive actus potentiae an actus merus voluntatis negativus, quo vult res creatas non destruere aut annihilare,— posterius non sine magna veri specie affirmatur: lucus ad Heb. 1. 3. inepte adducitur. Rem. apol. cap. 6. sect. 1. fol 68 a.  it to be very likely, that this is nothing but a negative act of his will, whereby he willeth or determineth, not to destroy the things by him created: and when we produce places of Scripture which affirm that it is an act of his power, they say, they are foolishly cited. So that truly let the Scripture say what it will, (in their conceit) God doth no more sustain and uphold all his creatures, than I do a house, when I do not set it on fire, or a worm, when I do not tread upon it.  
Secondly, for Gods concurring with inferior causes in all their acts, and working, they affirm it to be only 
p Curandum diligenter, ut Deo quidem universalis, homini vero particularis influxus in actus tribuatur, quo universalem Dei influxum, ad particularem actum determinet: Corvin. ad Mol. cap. 3. sect. 5.  a general influence alike upon all, and every one, which they may use, or not use at their pleasure; and in the use, determine it to this or that effect, be it good or bad, so Corrinus, as it seems best unto them: in a word, to the will of man 
q Ita concurrit Deus in agendo, cum hominis voluntate, ut istam pro genio suo agere et libere suas partes obire sinat. Rom. confess. cap. 6. sect. 3.  it is nothing but what suffers it to play its own part freely according to its inclination, as they jointly speak in their confession: observe also, that they account this influence of his providence, not to be into the agent, the will of man, whereby that should be helped or enabled to do any thing, (no that would seem to grant a selfe-insufficiencie,) 
r Influxus divinus est in ipsum actum non in voluntatem: Armin. Antip. alii passim.  but only into the act itself for its production, as if I should help a man to lift a log, it becomes perhaps unto him so much the lighter, but he is not made one jot the stronger: which takes off the proper work of providence, consisting in an internal assistance.  
Thirdly, for Gods determining, or circumscribing the will of man to do this or that in particular: they absolutely explode it as a thing destructive to their adored liberty: 
s Determinatio cum libertate vera nullo modo consistere potest: Rem. apol▪ cap. 7 fol. 82.  It is no way consistent with it, say they in their Apology: so also 
t Providentia divina non determinat volum tatem liberam ad unam contradictionis vel contrarietatis partem: Armin. Artic. perpen.  Arminius, The providence of God doth not determine the will of man to one part of the contradiction: that is, God hath not determined that you shall, nor doth by any means overrule your wills, to do this thing, rather than that; to do this, or to omit it: so that the sum of their endeavour is to prove that the will of man, is so absolutely free, independent, and uncontrollable, that God doth not, nay with all his power cannot determine it, certainly and infallibly to the performance of this or that particular action, thereby to accomplish his own purposes, to attain his own ends: truly it seems to me the most unfortunate attempt that ever Christians lighted on, which if it should get success answerable to the greatness of the undertaking, the providence of God in men's essence, would be almost thrust quite out of the the world: tantae molis erat: the new goddess contingency, could not be erected, until the God of heaven was utterly despoiled of his dominion over the sons of men, and in the room thereof a homebred Idol of self-sufficiency set up, and the world persuaded to worship it: but that the building climb no higher, let all men observe how the word of God overthrows this Babylonian tower.  
First, in innumerable places it is punctual, that his providence doth not only bear rule in the counsels of men, and their most secret resolutions, whence the Prophet inferreth that he knoweth that the way of man is not in himself, that it is not in man that walketh to direct his ways: jerem. 10. 23. And Solomon, that a man's heart deviseth his way, but the Lord directeth his steps, Prov. 16. 9 David also having laid this ground, That the Lord bringeth the counsel of the heathen to nought, and maketh the devices of the people to be of none effect, but his own counsel abideth for ever, and the thoughts of his heart to all generations: Psam. 33. 10, 11. proceedeth accordingly in his own distress to pray, that the Lord would infatuate, and make 
u Dominus dissipavit consilium quod dederat Achitophel agendo in cord Absalon ut tale consilium repudiaret, et aliud quod ei non expediebat eligeret: August▪ de great. et lib. Arbit. cap. 20.  foolish the counsel of Achitophel, 2 Sam. 15. 33. which also the Lord did, by working in the heart of Absolom, to hearken to the cross counsel of Hushai.  
But also secondly, that the working of his providence is effectual even in the hearts and wills of men, to turn them which way he will, and to determine them to this, or that in particular according as he pleaseth: The preparations of the heart, in man, and the answer of the tongue is from the Lord, saith Solomon, Prov. 16. 1. which jacob trusted and relied on, when he prayed, That the Lord would grant his sons to find favour and mercy, before that man, Gen. 43. 14. whom then he supposed to be some Atheistical Egyptian; whence we must grant, if either the good old man, believed that it was in the hand of God, to incline and unalterably turn and settle the heart of joseph, to favour his brethren, or else his prayer must have had such a senseless sense as this: Grant O Lord, such a general influence of thy providence, that the heart of that man, may be turned to good towards my sons, or else that it may not, being left to its own freedom; a strange request; yet how it may be bettered, by one believing the Arminian doctrine I cannot conceive: Thus Solomon affirmeth, that the heart of the King is in the hand of the Lord, like the rivers of water he turneth it which way he will, Pro. 21. 1. If the heart of a King who hath an inward natural liberty equal with others, and an outward liberty belonging to his state and condition above them, be yet so in the hand of the Lord, as that he always turneth it, to what he pleaseth in particular, then certainly other men, are not excepted from the rule of the same providence: which is the plain sense of these words, and the direct Thesis, which we maintain, in opposition to the Arminian Idol of absolute independent freewill: So Daniel also reproving the Babylonian Tyrant, affirmeth that he glorified not God in whose hand was his breath, and whose were all his ways, Dan. 5. 23. not only his breath and life, but also all his ways, his actions, thoughts and words, were in the hand of God.  
Yea, Secondly, sometimes the Saints of God, as I touched before, do pray that God would be pleased thus to determine their hearts, and bend their wills, and wholly incline them to some one certain thing, and that without any prejudice to their true and proper liberty: So David, Psal. 119. 36. Incline my heart unto thy testimonies, and not unto covetousness. This prayer being his, may also be ours, and we may ask it in faith, relying on the power, and promise of God in Christ, that he will perform our petitions, john 14. 14. Now I desire any Christian to resolve, whether by these and the like requests, he intendeth to desire at the hand of God, nothing but such an indifferent motion to any good, as may leave him to his own choice whether he will do it or no; which is all the Arminians will grant him: or rather that he would powerfully bind his heart and soul unto his Testimonies, and work in him an actual embracing of all the ways of God, not desiring more liberty, but only enough to do it willingly: Nay surely the prayers of God's servants requesting with Solomon, that the Lord would be with them, and incline their heart unto him to keep his statutes, and walk in his▪ Commandments, 1 Kings 8. 5. 7. And with David, to create in them a clean heart, and renew a right spirit within them: Psal. 51. when according to God's promises, they entreat him to put his fear into their hearts: jerem. 31. 32. To unite their hearts to fear his Name, Psal. 86. 11. to work in them, both the will and the deed, an actual obedience unto his law cannot possibly aim at any thing but a general influence, enabling them alike, either to do, or not to do, what they so earnestly long after.  
Thirdly, the certainty of divers promises and threatenings of Almighty God, dependeth upon his powerful determining, and turning the wills and heart of men which way he pleaseth: thus to them that fear him, he promiseth that they shall find favour in the sight of man, Prov. 3. 4. Now if notwithstanding, all Gods powerful operation in their hearts, it remaineth absolutely in the hands of men, whether they will favour them that fear him or no: it is wholly in their power whether God shall be true in his promises or no: surely when Jacob wrestled with God on the strength of some such promise, Gen. 32. 12. he little thought of any question, whether it were in the power of God to perform it: yea and the event showed that there ought to be no such question, G●n. 33. for the Lord turned the heart of his brother Esau, as he doth of others, when he makes them pity his servants when at any time they have carried away captives, Psal. 106. 46. See also the same powerful operation, required to the execution of his judgements: Job 12. 17. and Chap. 20. 21, etc. In brief, there is no prophecy nor prediction in the whole Scripture, no promise to the Church or faithful, to whose accomplishment, the free actions and concurrence of men is required, but evidently declareth, that God disposeth of the hearts of men, ruleth their wills, inclineth their affections, and determines them freely to choose, and do, what he in his good pleasure hath decreed shall be performed; such as were the prophecies of deliverance from the Babylonish captivity by Cyrus, Isa. 42. Of the conversion of the Gentiles, of the stability of the Church, Matth. 16. Of the destruction of jerusalem by the Romans, Matth. 24. with innumerable others: I will add only some few reasons for the close of this long discourse.  
This opinion that God hath nothing but a general influence into the actions of men, not effectually moving their wills, to this, or that, in particular.  
First, it granteth a goodness of entity or being unto divers things, whereof God is not the author: as those special actions which men perform without his special concurrence; which is blasphemous: the Apostle affirms that of him are all things.  
Secondly, 
Qui aliquid boni à Deo non effici affirmat, ille Deum esse negat: si namque vel tantillum boni à Deo non est: jam non omnis boni effector est ●oque nec Deus: Bucer. in cap. 9 ad Rom.  it denieth God to be the Author of all moral goodness: for an action is good in as much as it is such an action in particular: which that any is so, according to this opinion is to be attributed merely to the will of man: the general influence of God moveth him no more to prayer, then to evil communications tending to the corruption of good manners.  
Thirdly, it maketh all the decrees of God, whose execution dependeth on humane actions, to be altogether uncertain, and his foreknowledge of such things to be fallible, and easily to be deceived: so that there is no reconciliation possible to be hoped for, betwixt these following and the like assertions.  


S. S.  
In him we live and move and have our being, Act. 17. 28.  
He upholdeth all things by the word of his power, Heb. 1. 3.  
Thou hast wrought all our works in us: Isa. 26. 12.  
My Father worketh hitherto: john 5. 17.  
The preparations of the heart in man and the answer of the tongue is from the Lord, Pr. 16. 1.  
The heart of the King is in the hand of the Lord, like the rivers of water he turneth it which way he will: Prov. 21. 1.  
Incline my heart unto thy Testimonies, and not unto covetousness: Psal. 119. 36.  
Unite my heart to fear thy Name, Psal. 86. 11.  
Thou hast not glorified God in whose hand is thy breath, and whose are all thy ways: Dan. 5. 23.  
See Matth. 27. 1. compared with Act. 2. 23. and chap. 4. 27, 28. Luk. 24. 26. john 19 34. 36. For the necessity of other events, see Exod. 21. 17. job 14. 5. Matth. 19 7. etc.   

Lib. Arbit.  
God's sustaining of all things is not an affirmative act of his power but a negative act of his will: Rem. apol.. whereby he will not destroy them.  
God by his influence bestoweth nothing on the creature whereby it may be incited or helped in its actions: Corvinus.  
Those things God would have us freely do ourselves: he can no more effectually work or will then by the way of wishing: Vorstius.  
The providence of God doth not determine the freewill of man to this or that particular, or to one part of the contradiction: Arminius.  
The will of man ought to be free from all kind of internal and external necessity in its actions: Rem. that is, God cannot lay such a necessity upon any thing as that it shall infallibly come to pass as he intendeth: see the contrary in the places cited.     

CHAP. V.  
Whether the will and purpose of God may be resisted and he be frustrate of his intentions.  
BY the former steps, is the Altar of Ahaz, set on the right hand of the Altar of God: the Arminian Idol, in a direct opposition exalted to an equal pitch, with the power, and will of the most high: I shall now present unto you, the spirit of God once more contending, with the towering imaginations of poor mortals, about a transcendent privilege of greatness, glory and power: for having made his decrees mutable, his prescience fallible, and almost quite devested him of his providence; as the sum and issue of all their endeavours, they affirm that his will may be resisted, he may fail of his intentions, be frustrate of his ends, he may, and doth propose, such things, as he neither doth, nor can at any time accomplish: and that, because the execution of such acts of his will, might haply clash against the freedom of the wills of men: which if it be not an expression of spiritual pride, above all that ever the devil attempted in heaven, divines do not well explicate that sin of his: now because there may seem some difficulty in this matter, by reason of the several acceptations of the will of God: especially in regard of that whereby it is affirmed that his law and precepts, are his will, which alas we all of us too often resist or transgress, I will unfold one distinction of the will of God, which will leave it clear, what it is, that the Arminians oppose, for which we count them worthy of so heavy a charge.  
Divinum velle est eius esse, 
Aquin. p. q. 19 ar. ad ●um.  say the Schoolmen, The will of God is nothing but God willing, not differing from his essence, secundum rem, in the thing itself, but only secundum rationem, in that it importeth a relation to the thing willed: the essence of God then, being a most absolute pure simple act or substance: his will consequently can be but simply one, whereof we ought to make neither division, nor distinction: if that whereby it is signified, were taken always properly and strictly for the eternal will of God: the differences hereof, that are usually given, are rather distinctions of the signification of the word, then of the thing.  
In which regard, they are not only tolerably, but simply necessary; because without him, it is utterly impossible to reconcile some places of Scripture, seemingly repugnant: in the 22. Chapter of Genesis v. 2. God commandeth Abraham, to take his only son Isaac; and offer him for a burnt offering in the land of Moriah. Here the words of God are declarative of some will of God unto Abraham: who knew it ought to be, and little thought, but that it should be performed: but yet, when he actually addressed himself, to his duty in obedience to the will of God: he receiveth a countermand, vers. 12. that he should not lay his hand upon the child, to sacrifice him: the event plainly manifesteth, that it was the will of God that Isaac should not be sacrificed: and yet notwithstanding, by reason of his command; Abraham seems before bound to believe, that it was wellpleasing unto God, that he should accomplish what he was enjoined: if the will of God in the Scripture be used but in one acceptation, here is a plain contradiction: Thus God commands Pharaoh to let his people go: could Pharaoh think otherwise, nay was he not bound to believe, that it was the will of God, that he should dismiss the Israelites at the first hearing of the message: yet God affirms, that he would harden his heart, that he should not suffer them to depart, until he had showed his signs and wonders in the land of Egypt: to reconcile these, and the like places of Scripture, both the ancient Fathers, and Schoolmen, with modern Divines, do affirm that the one will of God, may be said to be divers or manifold, in regard of the sundry manners, whereby he willeth those things to be done, which he willeth, as also in other respects: and yet taken in its proper signification, is simply one and the same: the vulgar distinction of God's secret and revealed will, is such, as to which all the other may be reduced: and therefore I have chosen it to insist upon.  
The secret will of God, in his eternal, unchangeable purpose, concerning all things which he hath made, to be brought by certain means to their appointed ends: of this himself affirmeth, that his counsel shall stand and he will do all his pleasure, Isaiah. 46. 10. this some call the absolute efficacious will of God, the will of his good pleasure always fulfilled: and indeed this is the only proper, eternal, constant, immutable will of God, whose order can neither be broken, nor its law transgressed, so long as with him there is neither change, nor shadow of turning.  
The revealed will of God, containeth not his purpose and decree, but our duty, not what he will do according to his good pleasure, but what we should do if we will please him: and this, consisting in his word, his precepts and promises, belongeth to us and our children, that we may do the will of God: now this indeed is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which God willeth, than his will, but termed so, as we call that the will of a man which he hath determined, shall be done: This is the will of him that sent me, that every one which seeth the son and believeth on him, may have everlasting life, saith our Saviour: joh. 6. 40. that is, this is that which his will hath appointed: hence it is called voluntas signi, or the sign of his will, Metaphorically only called his will, saith 
a Aquin. q. g. 19 a 11. c.  Aquinas: for in as much, as our commands are the signs of our wills, the same is said of the precepts of God: This is the rule of our obedience, and whose transgression makes an action sinful, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin is the transgression of a law, and that such a law, as is given to the transgressor to be observed: now God hath not imposed on us the observation of his eternal decree and intention, which as it is utterly impossible for us to transgress or frustrate: so were we unblameable if we should: a Master requires of his servant, to do what he commands, not to accomplish what he intends: which perhaps he never discovered unto him: nay, the commands of superiors, are not always signs that the commander will have the things commanded actually performed, as in all precepts for trial: but only that they who are subjects to this command, shall be obliged to obedience, as far as the sense of it doth extend, & hoc clarum est in praeceptis divinis, saith 
b Durand. didst c. 48. q. 3.  Durand. etc. and this is clear in the commands of God: by which we are obliged to do, what he commandeth, and it is not always his pleasure, that the thing itself, in regard of the event, shall yet be accomplished: as we saw before in the examples of Pharaoh, and Abraham.  
Now the will of God in the first acceptation, is said to be hid or secret, not because it is so always, for it is in some particulars revealed and made known unto us, two ways.  
First, by his word, as where God affirmeth that the dead shall rise, we neither doubt not, but that they shall rise, and that it is the absolute will of God that they shall do so. Secondly, by the effects, for when any thing cometh to pass, we may cast the event on the will of God as its cause, and look upon it as a revelation of his purpose. Jacob's sons little imagined, that it was the will of God, by them to send their brother into Egypt: yet afterward, joseph tells them plainly, it was not they, but God that sent him thither, Gen. 45. but it is said to be secret for two causes: First, because for the most part it is so, there is nothing in divers issues declarative of God's determination but only the event: which while it is future is hidden to them who have faculties to judge of things past and present, but not to discern things for to come. Hence Saint james bids us not be too peremptory in our determinations, if we will do this, or that, not knowing how God will close with us, for its performance. Secondly, it is said to be secret, in reference to its cause, which for the most part is passed our finding out: his paths are in the deeps and his footsteps are not known.  
It appeareth then, that the secret and revealed will of God are divers, in sundry respects, but chiefly, in regard of their acts, and their objects. First, in regard of their acts, the secret will of God is his eternal decree, and determination, concerning any thing to be done, in its appointed time: his revealed will is an act, whereby he declareth himself to love, or approve any thing, whither ever it be done, or no.  
Secondly, they are divers in regard of their objects, the object of God's purpose and decree, is that which is good in any kind, with reference to its actual existence, for it must infallibly be performed: but the object of his revealed will, is that only which is morally good, (I speak of it inasmuch as it approveth or commandeth,) agreeing to the Law, and the Gospel: and that considered, only inasmuch as it is good: for whither it be ever actually performed, or no, is accidental to the object of Gods revealed will.  
Now of these two differences, the first is perpetual, in regard of their several acts, but not so the latter, they are sometimes coincident in regard of their objects: for instance, God commandeth us to believe, here his revealed will, is that we should so do: withal he intendeth we shall do so, and therefore ingenerateth faith in our hearts that we may believe: here his secret and revealed will, are coincident, the former being his precept, that we should believe, the latter his purpose that we shall believe: in this case, I say, the object of the one, and the other, is the same, even what we ought to do, and what he will do.  
And this inasmuch, as he hath wrought all our works in us: Isaiah 26. 12. they are our own works, which he works in us: his act in us, and by us, is ofttimes our duty towards him: he commands us by his revealed will to walk in his Statutes, and keep his Laws, upon this, he also promiseth that he will so effect all things, that of some this shall be performed: Ezek. 36. 26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh: And I will put my spirit within you, and cause you to walk in my statutes, and you shall keep my judgements and do them: so that the self same obedience of the people of God, is here the object of his will, taken in either acceptation: and yet the precept of God, is not here as some learned men suppose, declarative of God's intention, for then, it must be so to all, to whom it is given, which evidently it is not, for many are commanded to believe, on whom God never bestoweth faith: it is still to be looked upon, as a mere declaration of our duty, its closing with God's intention, being accidental unto it: there is a wide difference betwixt, do such a thing, and you shall do it: if Gods command to judas to believe, imported as much as it is my purpose, and intention that judas shall believe, it must needs contradict that will of God, whereby he determined that judas for his infidelity should go to his own place: his precepts are in all obedience of us to be performed, but do not signify his will, that we shall actually fulfil his commands. Abraham was not bound to believe, that it was God's intention that Isaac should be sacrificed, but, that it was his duty; there was no obligation on Pharaoh to think, it was God's purpose the people should depart, at the first summons, he had nothing to do with that: but there was one, to believe that if he would please God, he must let them go. Hence divers things of good use in these controversies may be collected.  
First, That God may command many things by his word, which he never decreed that they should actually be performed: because, in such things, his words are not a revelation of his eternal decree and purpose: but only a declaration of some thing where with he is well pleased, be it by us performed or no in the forecited case, he commanded Pharaoh, to let his people go, and plagued him for refusing to obey his command: hence we may not collect, that God intended the obedience and conversion of Pharaoh by this his precept, but was frustrated of his intention, for the Scripture is evident and clear, that God purposed by his disobedience, to accomplish an end far different, even a manifestation of his glory by his punishment: but only that obedience unto his commands is pleasing unto him: as 1 Sam. 15. 22.  
Secondly, That the will of God to which our obedience is required, is the revealed will of God, contained in his word, whose compliance with his decree is such, that hence we learn three things tending to the execution of it. First, that it is the condition of the word of God, and the dispensation thereof, instantly to persuade to faith and obedience: Secondly, that it is our duty, by all means to aspire to the performance of all things by it enjoined, and our fault if we do not. Thirdly, that God by these means, will accomplish his eternal decree of saving his elect, and that he willeth the salvation of others, inasmuch as he calleth them unto the performance of the condition thereof: now our obedience is so to be regulated by this revealed will of God, that we may sin, either by omission, against its precepts: or commission against its prohibitions: although by our so omitting, or committing of any thing, the secret will or purpose of God be fulfilled. Had Abraham disobeyed God's precept, when he was commanded to sacrifice his son Isaac: though Gods will had been accomplished thereby, who never intended it: yet Abraham had grievously sinned against the revealed will of God, the rule of his duty: the holiness of our actions, consisteth in a conformity unto his precepts, and not unto his purposes: on this ground (
c Multi voluntatem Dei faciunt cum illam nituntur vitare, et resistendo imprudenter obsequuntur divino consilio: Greg. Moral. lib. 6. cap. 11.  Gregory affirmeth) that many fulfil the will of God (that is his intentions) when they think to change it, (by transgressing his precepts) and by resisting, imprudently obey God's purpose: and to show how merely we in our actions are tied to this rule of our duty. 
d August. Enchirid: ad Lauren: cap: 101.  Saint Austin shows how a man may do good in a thing cross to God's secret will: and evil in that which complyeth with it: which he illustrates by the example of a sick parent having two children, the one wicked, who desires his father's death, the other godly, and he prays for his life: but the will of God is he shall die, agreeably to the desire of the wicked child: and yet it is the other, who hath performed his duty, and done what is pleasing unto God.  
Thirdly, to return from this unnecessary digression: that which we have now in agitation, is the secret will of God, which we have before unfolded, and this it is that we charge the Arminians for affirming, that it may be resisted: that is, That God may fail in his purposes, come short of what he earnestly intendeth; or be frustrated of his aim and end: as if he should determinately resolve the faith and salvation of any man: it is in the power of that man, to make void his determination, and not believe, and not be saved: now it is only in cases of this nature, wherein our own Free-wils have an interest, that they thus limit and circumscribe the power of the most high: in other things, they grant his omnipotency to be of no less extent than others do: but in this case, they are peremptory and resolute, without any colouring or tergiversation, for whereas there is a question proposed by the Apostle, Rom. 9 19 Who hath resisted his will? which that none hath or can, he grants in the following verses: 
e Ea sententia non continet Apostoli verba, sed Jud ●orum objectionem ab Apostolo rejectam: Crovin. ad M●l. cap▪ 3. pe●. 19  Corvinus affirms, it is only an objection of the Jews rejected by the Apostle: which is much like an answer young scholars usually give to some difficult place in Aristotle, when they cannot think of a better, loquitur ex aliorum sententia: for there is no sign of any such rejection of it by the Apostle, in the whole following discourse: Yea, and it is not the jews, that Saint Paul disputeth withal here, but weaker brethren concerning the jews; which is manifest from the first verse, of the next Chapter, where he distinguisheth between brethren to whom, and Israel of whom he spoke. Secondly, he speaks of the jews in the whole Treatise in the third person, but of the disputer in the second. Thirdly, it is taken for a confessed principle, between Saint Paul, and the disputer as he calls him; that the jews were rejected, which surely themselves would not readily acknowledge: So that Corvinus rejects as an objection of the jews, a granted principle of Saint Paul, and the other 
f Multa non ●ieri quae Deus fieri vel non dubitamus: Corvin. ibid. cap. 5. p. 5.  Christians of his time: with the like confidence, the same Author affirmeth, That they nothing doubt but that many things are not done which God would have to be done: 
g Multa fiunt quae Deus fieri non vult: nec semper fiunt quae ispe fieri vult: Vorst. de Deo: pag. 64.  Vorstius goes further, teaching That not only many things are done, which he would have done, but also that many things are done, which he would not have done: He means not our transgressing of his Law, but Gods failing in his purpose; as Corvinus clears it, acknowledging, that the execution of God's will, is suspended or hindered by man: to whom 
h Ab homine esse agnoscimus, quod voluntatis (divinae) executio saepe suspendatur: Corvin: ubi sup: paraq. 12. Episcop. disput. pri. de volun. Dei coral. 5.  Episcopius subscribes; as for example: God purposeth and intendeth the conversion of a sinner, suppose it were Mary Magdalen: Can this intention of his be crossed and his will resisted? yea, say the Arminians; for God converts sinners by his grace; but we can resist God when he would convert us by his grace; say 
i Possumus Deo resistere cum nos vult per gratiam suam convertere: Rem. coll. Hag. p. 193. Objiciet quis ergo illum suum finem Deus non est assecutus, Respondemus, nos hoc concedere: Rem. defence: sent in Synod. fol. 256.  six of them jointly in their meeting at the Hague: But some one may here object, say they, that thus God faileth of his intention, doth not attain the end, at which he aims: we answer, this we grant: or be it the salvation of men, they say They are certain 
k Nobis certum est, Deum multorum salutem intendere, in quibus eam non assequitur, Grevin. ad. Ames. fol. 271.  that God intendeth that for many, which never obtain it; that end he cannot compass.  
And here me thinks they place God in a most unhappy condition, by affirming that they are often damned, whom he would have to be saved, though he desires their salvation with a most 
l Vehement est in Deo affectus ad homini benefaciendum: Cor. ad Molin. cap. 5. sect. 8.  vehement desire and natural affection, such I think, as Crows have to the good of their young ones, for that there are in him 
m Esse in Deo desideria quae non implentur concedimus: idem. sect. 9 Non decet ut Deus infinita sua potentia utatur ad id efficiendum quo desideria suo naturali fertur Armi. Antiper. p. 584.  such desires as are never fulfilled, because not regulated by wisdom and justice; they plainly affirm: For although by his infinite power perhaps, he might accomplish them, yet it would not become him so to do.  
Now let any good natured man, who hath been a little troubled for poor Jupiter in Homer, mourning for the death of his son Sarpedon, which he could not prevent: or hath been grieved for the sorrow of a distressed father, not able to remove the wickedness and inevitable ruin, of an only son; drop one tear for the restrained condition of the God of heaven: who, when he would have all and every man in the world to come to heaven to escape the torments of hell, and that with a serious purpose and intention, that it shall be so: a vehement affection and fervent natural desire, that it should be so, yet being not in himself alone able to save one, must be forced to lose his desire, lay down his affection, change his purpose, and see the greatest part of them to perish everlastingly: 
n Deus ●o fine et intention remedium praeparavit, ut omnes ejus actu fierent participes, quamvis id non actu evenit: Rem. Apol. cap. 7. fol. 86.  yea notwithstanding that he had provided a sufficient means for them all to escape, with a purpose and intention that they should so do.  
In brief, their whole doctrine in this point is laid down by Corvinus, Chap. 3. against Moulin, and the third Section: where first, he alloweth of the distinction of the will of God, into that whereby he will have us do something, and that whereby he will do any thing himself: the first is nothing but his Law and Precepts, which we with him affirm may be said to be resisted, in as much as it is transgressed: the latter he saith, If it respect any act of man's, may be considered as preceding that act, or following it: If preceding it, than it may be resisted, if man will not cooperate: Now this is the will of God whereby himself intendeth to do any thing: The sum of which distinction is this, the will of God concerning the future being of any thing, may be considered as it goeth before the actual existence of the thing itself, and in this regard it may be hindered or resisted; but as it is considered to follow any act of man, it is always fulfilled: by which latter member, striving to mollify the harshness of the former, he runs himself into inexplicable nonsense, affirming, that, that act of the will of God, whereby he intendeth men shall do any thing, cannot be hindered after they have done it, that is, God hath irresistibly purposed they shall do it, provided they do it: in his following Discourse also, he plainly grants, that there is no act of Gods will about the salvation of men, that may not be made void and of none effect, but only that general decree, whereby he hath established an inseparable connexion between faith and salvation, or whereby he hath appointed faith in Christ, to be the means of attaining blessedness: which is only an immanent act of Gods will, producing no outward effect: so that every act thereof, that hath an external issue by humane co-operation, is frustrable and may fall to the ground: which in what direct opposition it stands to the word of God, let these following instances declare.  
First, Our God is in heaven, saith the Psalmist, he hath done whatsoever he pleased, Psal. 115. 5. not only part, but all, whatsoever he pleased should come to pass by any means: He ruleth in the kingdom of men, and giveth it to whom he will, Dan. 4. 23. The transposition of kingdoms, is not without the mixture of divers free and voluntary actions of men, and yet in that great work, God doth all that he pleaseth; yea, before him, all the inhabitants of the earth are reputed as nothing, and he doth according to his will, in the Army of heaven and among the inhabitants of the earth, and none can stay his hand, or say unto him, What dost thou? vers. 35. My counsel, saith he, shall stand, and I will do all my pleasure, Isa. 46. 10. I have purposed I will also do it, vers. 11. Nay, so certain is he of accomplishing all his purposes; that he confirms it with an Oath, the Lord of Hosts hath sworn, surely as I have thought, so it shall come to pass, and as I have purposed so it shall stand: Isa. 14. 24. and indeed it were a very strange thing, that God should intend what he forseeth will never come to pass: but I confess this Argument will not be pressing against the Arminians who question that prescience: but yet, would they also would observe from the Scripture, that the failings of wicked men's counsels and intentions is a thing that God is said to deride in heaven, as Psal. 2. 4. He threatens them with it, Take counsel, saith he, together and it shall come to nought, Isa. 8. 10. speak the word and it shall not stand: see also Chap. 29. 7, 8. and shall they be enabled to recriminate, and cast the like aspersion on the God of heaven? no surely, saith Saint 
o Ne credere cogamur aliquid omnipotentem D●um voluisse factumque non esse, August. En. cap. 103.  Austin: Let us take heed we be not compelled to believe that Almighty God would have any thing done which doth not come to pass: to which truth also that the Schoolmen have universally consented is showed by Alvarez disput. 32. pro. 3. and these few instances will manifest the Arminian opposition to the word of God in this particular.  


S. S.  
Our God is in heaven and hath done whatsoever pleaseth him, Psal. 115. 3.  
I will do all my pleasure, Isa. 46. Who can stay his hand or say unto him, what dost thou? Dan. 4. 35.  
I have purposed, I will also do it, Isa. 45.  
As I have purposed so it shall stand, Chap. 14. 24.   

Lib. Arbit.  
We nothing doubt but many things which God willeth, or that it pleaseth him to have done, do yet never come to pass: Corvin. We grant that some of God's desires are never fulfilled, idem.  
It is in the power of man to hinder the execution of Gods will. idem.  
It is ridiculous to imagine that God doth not seriously will any thing but what taketh effect: Episcopius.  
It may be objected that God faileth of his end: this we readily grant: Remonstr. Synod.     

CHAP. VI  
How the whole doctrine of Predestination is accounted by the Arminians.  
THe cause of all these quarrels, wherewith the Arminians and their abettors, have troubled the Church of Christ, comes next unto our consideration: the eternal predestination of Almighty God, that fountain of all spiritual blessings, of all the effects of Gods love derived unto us through Christ: the demolishing of this rock of our salvation, hath been the chief endeavour of all the Patrons of humane self-sufficiency: so to vindicate unto themselves, a power, and independent ability of doing good, of making themselves to differ from others, of attaining everlasting happiness, without going one step from without themselves: and this is their first attempt, to attain their second proposed end, of building a tower, from the top whereof they may mount into heaven, whose foundation is nothing but the sand of their own freewill and endeavours: quite on the sudden (what they have done in effect) to have taken away this divine praedestination, name, and thing, had been an attempt as noted as notorious, and not likely to attain the least success amongst men professing to believe the Gospel of Christ: wherefore, suffering the name to remain, they have abolished the thing itself, and substituted another so unlike it in the room thereof, that any one may see they have gotten a blear-eyed Leah instead of Rachel, and hug a cloud instead of a Deity. The true Doctrine itself, hath been so excellently delivered by divers learned Divines, so freed from all Objections, that I shall only briefly and plainly lay it down, and that with special reference to the seventeenth Article of our Church, where it is clearly avowed; showing withal which is my chief intention, how it is thwarted, opposed, and overthrown by the Arminians: Predestination in the usual sense it is taken, is a part of God's providence, concerning his creatures, distinguished from it by a double restriction.  
First, in respect of their Objects, for whereas the Decree of providence comprehendeth his intentions towards all the works of his hands, predestination respecteth only rational creatures.  
Secondly, in regard of their ends, for whereas his providence directeth all creatures in general, to those several ends to which at length they are brought, whether they are proportionated unto their natures, or exceeding the sphere of their natural activity: Predestination is exercised only in directing rational creatures, to supernatural ends: so that in general it is the counsel, decree, or purpose of Almighty God, concerning the last and supernatural end of his rational creatures, to be accomplished for the praise of his glory: But this also must receive a double restriction, before we come precisely, to what, we in this place aim at: and these again in regard of the objects or the ends thereof.  
The Object of Predestination is, all rational creatures; now these are either Angels or men, of Angels I shall not treat: Secondly, the end by it provided for them is either eternal happiness, or eternal misery: I speak only of the former, the act of God's predestination, transmitting men to everlasting happiness: and in this restrained sense, it differs not at all from election, and we may use them as Synonyma, terms of the same importance: though by some affirming that God predestinateth them to faith whom he hath chosen, they seem to be distinguished as the decrees of the end, and the means conducing thereunto; whereof the first is Election, intending the end, and then takes place Predestination providing the means; but this exact distinction appeareth not directly in the Scripture.  
This Election the word of God proposeth unto us, as the gracious immutable decree of Almighty God, whereby, before the foundation of the world, out of his own good pleasure, he chose certain men, determining to free them from sin and misery, to bestow upon them grace and faith, to give them unto Christ, to bring them to everlasting blessedness for the praise of his glorious grace: or as it is expressed in our Church Articles, Predestination to life is the everlasting purpose of God, whereby before the foundations of the world were laid, he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made unto honour: wherefore they who are endued with so excellent a benefit of God, be called according to God's purpose, etc.  
Now to avoid prolixity I will annex only such annotations, as may clear the sense, and confirm the truth of the Article, by the Scriptures: and show briefly how it is overthrown by the Arminians in every particular thereof.  
First, the Article consonantly to the Scripture affirmeth, that it is an eternal decree, made before the foundations of the world were laid, so that by it we must needs be chosen before we are borne, before we have done either good or evil: the words of the Article are clear, and so also is the Scripture, He hath chosen us in him before the foundation of the world: Ephes. Chap. 1. vers. 4. The children being not yet borne, before they had done either good or evil, it was said, etc. Rom. 9 11. We are called with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Jesus Christ before the world began: 2 Tim. 1. 9 Now from hence it would undoubtedly follow, that no good thing in us, can be the cause of our election, for every cause must in order precede its effect, but all things whereof we by any means are partakers, in as much as they are ours are temporary, and so cannot be the cause of that which is eternal: things with that qualification, must have reference to the sole will and good pleasure of God, which inference would break the neck of the Arminian election: wherefore to prevent such a fatal ruin, they deny the principle, to wit, that election is eternal: 
a Electio non est ab aeterno: Rem. apol.  So the Remonstrants in their Apology; 
b Electio alia completa est quae neminem spectat nisi immocientem:— Electio peremptoria totum salutis complementum et consummationem decernit, ideoque in objecto requirit totam consummatam fidei obedientiam: Grevin. ad Ames. fol. 136. passim. dis.  Complete election regardeth none but him that is dying, for this peremptory election decreeth the whole accomplishment and consummation of salvation, and therefore requireth in the object the finished course of faith and obedience, saith Grevinchovius: which is to make God's election nothing but an act of his justice, approving our obedience: and such an act as is incident to any weak man, who knows not what will happen in the next hour that is yet for to come: and is this postdestination, that which is proposed to us in the Scripture, as the unsearchable fountain of all God's love towards us in Christ? 
c Non agnoscimus aliam praedestinationem in evangelio patefactam, quam qua Deus decrevit credentes & qui in eadem fide perseverarent salvos facere: Rem. coll. Hag. fol. 34.  yea, say they, we acknowledge no other predestination to be revealed in the Gospel, besides that whereby God decreeth to save them who should persevere in faith, that is God's determination concerning their salvation is pendulous, until he find by experience, that they will persevere in obedience. But I wonder why, seeing election is confessedly one of the greatest expressions of Gods infinite goodness, love, and mercy towards us; if it follow our obedience, we have it not like all other blessings and mercies promised unto us, is it because such propositions as these, believe Peter and continue in the faith unto the end, and I will choose thee before the foundation of the world, are fitter for the writings of the Arminians then the word of God? neither will we be their rivals in such an election, as 
d Electionis fructum aut sensum in hac vita nullum agnosco: Grevin.  from whence, no fruit, no effect, no consolation, be derived to any mortal man whilst he lives in this world.  
Secondly, the Article affirmeth that it is constant, that is, one immutable decree, agreeably also to the Scriptures, teaching but one purpose, but one foreknowledge, one good pleasure, one decree of God, concerning the infallible ordination of his elect unto glory: although of this decree, there may be said to be two acts, one concerning the means, the other concerning the end, but both knit up in the immutability of Gods will: Heb. 6. 17. The foundation of God, standeth sure: having this seal, God knoweth who are his: 2 Tim. 2. 19 His gifts and calling are without recalling not be repent of, Rom. 11. 29. now what say our Arminians to this, why a whole multitude of new notions, and terms have they invented, to obscure the doctrine; Election say they is 
e Episcop. Thes. p. 35. Epist. ad Walach. p. 38. Grevinch. ad Ames. p. 133.  either Legal, or Evangelicall, general or particular, complete, or incomplete, revocable or irrevocable, peremptory, or not peremptory, with I know not how many more distinctions of one single eternal act of Almighty God: whereof there is neither volanec vestigium, sign or token in the whole Bible, or any approved Author: and to these quavering divisions they accommodate their doctrine, or rather they purposely invented them to make their errors unintelligible: yet something agreeably thus they dictate; There 
f Electio alia completa est, quae neminem spectat nisi morientem, alia incompleta, quae omnibus fidelibus communis est,— ut Salutis bona, sunt incompleta quae continuantur, fide continuate, & abnegata revocantur, sic electio est incompleta in hac vita, non peremptoria, revocabilis. Greu. ad Ames.  is a complete election, belonging to none but those that are dying, and there is another incomplete, common to all that believe, as the good things of salvation are incomplete which are continued whilst faith is continued, and revoked when that is denied, so election is complete in this life, and revocable: again, there are say they in their confession, 
g Tres sunt ordines credentium & resipiscentium in Scriptures, novitii, credentes aliq●andiu, perseverantes, duo priores ordines credentium eliguntur vere quidem, at non pro●sus absolute, nec nisi ad tempus puta quamdiu & qu●tenus tales sent▪ etc. Rem. confess. cap. 18. sect. 6, 7.  three orders of believers, and repenters in the Scripture, whereof some are beginners, others having continued for a time, and some perseverants, the two first orders are chosen, vere truly, but not absolute prorsus, absolutely, but only for a time, so long as they will remain as they are, the third are chosen finally and peremptorily; for this act of God is either continued or interrupted according as we fulfil the condition: but whence learned the Arminians this doctrine? not one word of it from the word of truth, no mention there of any such desultory election, no speech of faith, but such as is consequent to the one eternal irrevocable decree of predestination, they believed who were ordained to eternal life, Acts 13. 48. no distinction of men half and wholly elected, where it is affirmed that it is impossible the elect should be seduced, Matth. 24. 24. that none shall snatch Christ's sheep out of his father's hand, joh. 11. 28, 29. what would they have more? God's purpose of election is sealed up, 2 Tim. 2. 19 and therefore cannot be revoked: it must stand firm, Rom. 9 11. in spite of all opposition: neither will reason allow us to think any immanent act of God, to be incomplete or revocable, because of the near alliance it hath with his very nature: but reason, Scripture, God himself, all must give place to any absurdities if they stand in the Arminian way, bringing in their Idol with shouts, and preparing his throne, by claiming the cause of their predestination to be in themselves.  
Thirdly, the Article is clear, that the object of this predestion, is some particular men chosen out of mankind, that is, it is such an act of God, as concerneth some men in particular: taking them as it were aside from the midst of their brethren, and designing them for some special end and purpose, the Scripture also aboundeth in asserting this verity, calling them that are so chosen, a few: Mat. 20. 16. which must needs denote some certain persons; and the residue according to election, Rom. 11. 5. those whom God knows to be his, 2 Tim. 2. 19 Men ordained to eternal life, Acts 13. 48. us Rom. 8. 39 those that are written in the Lamb's book of life, Revel. 21. 27. all which and divers others clearly prove, that the number of the elect is certain, not only materially as they say, that there are so many, but formally also 
Aquinas.  that these particular persons and no other are they, which cannot be altered: nay the very nature of the thing itself doth so demonstratively evince it, that I wonder it can possibly be conceived, under any other notion: to apprehend an election of men, not circumscribed with the circumstance of particular persons, is such a conceited Platonical abstraction, as it seems strange that any one dares profess to understand: that there should be a predestination and none predestinated, an election and none elected, a choice amongst many yet none left or taken, a decree to save men, and yet thereby salvation destinated to no one man, either re aut spe, indeed or in expectation, in a word that there should be a purpose of God to bring men unto glory, standing inviolable though never any one attained the proposed end, is such a riddle as no Oedipus can unfold: now such an election, such a predestination have the Arminians substituted, in the place of God's everlasting decree: we 
h Nos negamus Dei elect●onem ad salutem extendere sese ad singulares personas, qua singulares personas: Rem. Coll. Hag. fol. 76.  deny say they that God's election, extendeth itself to any singular persons, as singular persons: that is, that any particular persons, as Peter: Paul, john, are by it elected: no? how then? 
i Deus statuit indiscriminatim media ad fidem administrare, & prout has, vel illas personas, istis mediis credituras vel non credituras videt, ita tandem de illis statuit, Corvi. ad Tilen. 76.  Why God hath appointed without difference, to dispense the means of faith, and as he seeth these persons to believe, or not to believe, by the use of those means, so at length he determineth of them: as saith Corvinus: well then; God chooseth no particular man to salvation, but whom he seeth believing by his own power, with the help only of such means as are afforded unto others, who never believe, and as he maketh himself, thus differ from them, by a good use of his own abilities, so also he may be reduced again into the same predicament, and then his election which respecteth not him in his person, but only his qualification, quite vanisheth: but is this God's decree of election? yes say they; and 
k Ecclesiae tanquam Sacrosancta doctrina obtruditur Deum absolutissime & immutabili decreto ab omni retro aeternitate, pro puro suo beneplacito, singulares quosdam homines, eosque, quoad caeteros, paucissimos, citra ullius obedientiae aut fidei●n Christum intuit● praedestinasse ad vitam: Praefat. lib. Armin. ad. Perk.  make a doleful complaint, that any other doctrine should be taught in the Church, it is obtruded (say the true born sons of Arminius) on the Church as a most holy doctrine, that God by an absolute immutable decree, from all eternity, out of his own good pleasure, hath chosen certain persons, and those but a few in comparison, without any respect had to their faith and obedience; and predestinated them to everlasting life: but what so great exception is this doctrine liable unto; what wickedness doth it include, that it should not be accounted most holy? nay, is not only the matter, but the very terms of it contained in the Scripture: doth not it say the elect are few, and they chosen before the foundation of the world; without any respect to their obedience or any thing that they had done: out of God's mere gracious good pleasure, that his free purpose according to election might stand; even because so it pleased him: and this that they might be holy, believe, and be sanctified, that they might come unto Christ and by him be preserved into everlasting life; yea, this is that which galls them, 
l Nulla Deo tribui potest voluntas, qua ita velit hominem ullum salvari, ut salus inde illis constet certo & infallibiliter, Arm. Antiperk. fol. 583.  no such will can be ascribed unto God whereby he so willeth any one to be saved, as that thence their salvation should be sure and infallible, saith the father of those children.  
Well then let 
m Praedestinatio est praeparatio beneficiorum quibus certissime liberantur quicunque liberantur, Aug. de bono per. sen. cap. 14.  St. Austin his definition be quite rejected, that predestination is a preparation of such benefits, whereby some are most certainly freed and delivered from sin, and brought to glory: and that also of Saint Paul, that (by reason of this) nothing can separate us from the love of God, that is in Christ: what is this election in your judgement? 
n Decretum electionis nihil aliud est quam decretum quo Deus constituit credentes in Christo justificare, & salvare, Corvin. ad Tilen. fol. 13.  Nothing but a decree whereby God hath appointed to save them that believe in Christ: saith Corvinus, be they who they will: or a general purpose of God, whereby he hath ordained faith in Christ, to be the means of salvation: yea, but this belongs to judas, as well as to Peter, this decree carrieth an equal aspect to those that are damned, as to those that are saved, salvation under the condition of faith in Christ, was also proposed to them, but was judas and all his company elected? how came they then to be seduced and perish? that any of Gods elect go to hell, is as yet a strange assertion in Christianity; notwithstanding this decree, none may believe, or all that do may fall away, and so none at all be saved, which is a strange kind of predestination: or all may believe, continue in faith, and be saved: which were a more strange kind of election.  
We poor souls thought hitherto, that we might have believed according unto Scripture, that some by this purpose were in a peculiar manner made the Fathers, (thine they were) and by him given unto Christ, that he might bring them unto glory, and that these men were so certain and unchangeable a number, that not only God knoweth them as being his, but also, that Christ calleth them all by name: joh. 10. 3. and looketh, that none taketh them out of his hand: we never imagined before, that Christ hath been the Mediator of an uncertain Covenant, because there are no certain persons covenanted withal, but such as may or may not fulfil the condition: we always thought, that some had been separated before by God's purpose from the rest of the perishing world, that Christ might lay down his life for his friends, for his sheep, for them that were given him of his Father: but now it should seem he was ordained to be a King, when it was altogether uncertain whether he should ever have any subjects, to be a head without a body, or to such a Church whose collection and continuance depends wholly and solely on the will of men.  
These are doctrines that I believe searchers of the Scripture, had scarce ever been acquainted withal, had they not lighted on such Expositors, as teach, 
o Ratio dilectionis personae est, quod probitas, fides, vel pietas, qua ex officio suo & praescripto Dei ista persona praedita sit. Deo grata sit. Rem. Apol. pag. 13.  that the only cause why God loveth, (or chooseth) any person, is, because the honesty, faith and piety, wherewith, according to God's command and his own duty, he is endued, are acceptable to God: which though we grant it true of Gods consequent, or approving love; yet surely there is a divine love, wherewith he looks upon us otherwise, when he gives us unto Christ: else, either our giving unto Christ is not out of love, or, we are pious, just, and faithful, before we come unto him, that is, we have no need of him at all: against either way, though we may blot these testimonies out of our hearts, yet they will stand still recorded in holy Scripture, viz. that God so loved us when we were his enemies, Rom. 5. 8. sinners, vers. 10. of no strength, that he sent his only begotten Son to die, that we should not perish but have life everlasting, joh. 3. 16. but of this enough.  
Fourthly, Another thing that the Article asserteth according to the Scripture is, that there is no other cause of our election, but Gods own counsel, it recounteth no motives in us, nothing impelling the will of God, to choose some out of mankind, rejecting others, but his own decree that is his absolute will and good pleasure, so that as there is no cause, in any thing without himself, why he would create the world or elect any at all, for he doth all these things for himself for the praise of his own glory, so there is no cause in singular elected persons, why God should choose them, rather than others; he looked upon all mankind in the same condition, vested with the same qualifications, or rather without any at all, for it is the children not yet borne, before they do either good or evil, that are chosen or rejected, his free grace embracing the one, and passing over the other, yet here we must observe, that although God freely without any desert of theirs chooseth some men to be partakers, both of the end and the means, yet he bestoweth faith or the means, on none, but for the merit of Christ: neither do any attain the end or salvation, but by their own faith through that righteousness of his: the free grace of God notwithstanding choosing jacob, when Esau is rejected, the only antecedent cause of any difference, between the elect and reprobates, remaineth firm and unshaken: and surely unless men were resolved to trust wholly to their own bottoms, to take nothing gratis at the hands of God, they would not endeavour to rob him of his glory: of having mercy on whom he will have mercy, of loving us without our desert, before the world began: if we must claim an interest in obtaining the temporal acts of his favour, by our own endeavours; yet oh, let us grant him the glory of being good unto us, only for his own sake, when we were in his hand as the clay in the hand of the potter: what made this piece of clay, fit for comely service and not a vessel wherein there is no pleasure, but the power, and will of the framer? it is enough, yea, too much for them to repine and say, why hast thou made us thus, who are vessels fitted for wratth? let not them who are prepared for honour, exalt themselves against him, and sacrifice to their own nets, as the sole providers of their glory: but so it is? humane vileness will still be declaring itself, by claiming a worth no way due unto it: of a furtherance of which claim, if the Arminians be not guilty, let the following declaration of their opinions in this particular determine.  
We 
p rotund fatemur, fidem in consideratione Dei in eligendo ad salutem antecedere, et non tanquam fructum electionis sequi Rem. Hag. coll. p. 35.  confess say they, roundly, that faith in the consideration of God choosing us unto salvation, doth precede, and not follow as a fruit of election, so that whereas Christians have hitherto believed, that God bestoweth faith, on them that are chosen, it seems now it is no such matter, but that those whom God findeth to believe, upon the stock of their own abilities, he afterwards chooseth. Neither is faith in their judgement, only required as a necessary condition in him that is to be chosen, but as a cause moving the will of God to elect him that hath it, 
q Grevin. ad Ames. p. 24. Cor. ad Molin. p. 260.  as the will of the judge is moved to bestow a reward on him, who according to the law hath deserved it; as Grevinchovius speaks, which words of his, indeed Corvinus strives to temper, but all in vain, though he wrest them contrary to the intention of the Author: for with him agree all his fellows: 
r Electionis & reprobationis, causa unica vera & absoluta non est Dei voluntas sed respectus obedientiae & inobedientiae: Epis. disput. 8.  the one, only, absolute cause of election, is not the will of God, but the respect of our obedience, saith Episcopius: At first they required nothing but faith, and that as a condition, not as 
s Cum peccatum pono causam meritoriam reprobationis ne existimato è contra me ponere, justitiam causam meritoriam electionis. Armin. Anteperk. Rem. Apol. p. 73.  a cause, than perseverance in faith, which at length they began to call obedience; comprehending all our duty to the precepts of Christ: for the cause say they of this love to any person, is the righteousness faith and piety wherewith he is endued, which being all the good works of a Christian, they in effect affirm a man to be chosen for them: that our good works are the cause of election, which whither it were ever so grossly taught, either by Pelagians or Papists I something doubt.  
And here observe, that this doth not thwart my former assertion, where I showed, that they deny the election of any particular persons, which here they seem to grant upon a foresight of their faith, and good works: for there is not any one person, as such a person, notwithstanding all this, that in their judgement is in this life elected: but only as he is considered with those qualifications, of which he may at any time divest himself, and so become again to be no more elected than judas.  
The sum of their Doctrine in this particular, is laid by one of ours in a Tract entitled God's love to mankind, etc. a Book full of palpable ignorance, gross sophistry, and abominable blasphemy, whose Author seems to have proposed nothing unto himself, but to rake all the dunghills of a few the most invective Arminians, and to collect the most filthy scum and pollution of their rail to cast upon the truth of God, and under I know not what selfe-coyned pretences, belch out odious blasphemies against his holy name.  
The sum, saith he, of all these speeches (he cited to his purpose) is, 
t God's Love, pag. 6.  That there is no decree of saving men, but what is built on God's foreknowledge of the good actions of men: No decree? no not that whereby God determineth to give some unto Christ, to engraft them in him by faith, and bring them by him unto glory: which giveth light to that place of 
u Deum nullam creaturam praecise ad vitam aeternam amare, nisi consideratam ut justam sive justitia legali sive evangelica, Armin. artic. perpend. fol. 21.  Arminius, where he affirmeth, That God loveth none precisely to eternal life, but considered as just either with Legal or Evangelicall righteousness. Now to love one to eternal life, is to destinate one to obtain eternal life by Christ: and so it is co-incident with the former assertion that our election or choosing unto grace and glory is upon the foresight of our good works: which contains a doctrine so contradictory to the words, and meaning of the Apostle, Rom. 9 11. condemned in so many Counsels, suppressed by so many Edicts and Decrees of Emperors and Governors: opposed as a pestilent heresy, ever since it was first hatched, by so many Orthodox Fathers and learned School men: so directly contrary to the Doctrine of this Church, so injurious to the grace and supreme power of Almighty God: that I much wonder, any one in this light of the Gospel, and flourishing time of learning, should be so boldly ignorant or impudent, as to broach it amongst Christians: 
Vid. Prosp. ad excep. Gen. add dub. 8. 9 vid. Car. de ingratis. c. 2. 3.  to prove this to be a heresy, exploded by all Orthodox, and Catholic antiquity, were to light a candle in the Sun: for it cannot but be known, to all and every one, who ever heard or read any thing of the state of Christ's Church, after the rising of the Pelagian tumults.  
To accumulate testimonies of the Ancient is quite beside my purpose: I will only add the confession of 
w Non potest defendi praedestitio ex operibus praevisis nisi aliquid boni ponatur in homine justo, quo discernatur ab impio, quod non sit illi à Deo, quod sane patres omnes summa consensione rejiciunt, Bellar. de great. & lib. Arbit. cap. 14.  Bellarmine, a man otherwise not over-well affected to truth: Predestination saith he, from the foresight of works, cannot be maintained, unless we should suppose something in the righteous man, which should make him differ from the wicked that he doth not receive from God: which truly all the Fathers with unanimous consent do reject: but we have a more sure testimony to which we will take heed, even the holy Scripture pleading strongly for God's free and undeserved grace.  
First, our Saviour Christ, Matth. 11. 26. declaring how God revealeth the Gospel unto some, which is hidden from others: a special fruit of election: resteth in his will and good pleasure as the only cause thereof: even so O Father, for so it seemed good in thy sight: so comforting his little flock, Luk. 12. 32. he bids them fear not, for it is your Father's good pleasure to give you the kingdom: his good pleasure is the only cause why his kingdom is prepared for you, rather than others: but is there no other reason of this discrimination? No; he doth it all, that his purpose according to election might stand firm, Rom. 9 11. For we are predestinated according to the purpose of him, who worketh all things after the counsel of his own will, Ephes. 1. 11. But did not this counsel of God direct him to choose us rather than others? because we had something to commend us more than they? No; The Lord did not set his love upon you, nor choose you because you were more in number then any people, but because the Lord loved you: Deut. 7. 7, 8. He hath mercy, on whom he will have mercy, yea, before the children were borne and had done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth it was said unto her, the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated: Rom. 9 11, 12. In brief, where ever there is any mention of election or predestination, it is still accompanied with the purpose, love, or will, of God; his foreknowledge, whereby he knoweth them that are his, his free power and supreme dominion over all things: of our faith, obedience or any thing importing so much, not one syllable, no mention, unless it be as the fruit and effect thereof: it is the sole act of his free grace and good pleasure, that he might make known the riches of his glory towards the vessels of mercy: Rom. 9 23. for this only end hath he saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given in jesus Christ before the world began, 2 Tim. 1. 9 Even our calling is free and undeserved, because flowing from that most free grace of election, whereof we are partakers before we are: it were needless to heap up more testimonies, in a thing so clear and evident: when God and man stand in competition, who shall be accounted the cause of an eternal good, we may be sure the Scripture will pass the verdict on the part of the most high: and the sentence in this case may be derived from thence by these following reasons.  
First, If final perseverance in faith and obedience, be the cause of, or a condition required unto election, than none can be said in this life to be elected: for no man is a final perseverer until he be dead, until he hath finished his course and consummated the faith: but certain it is that it is spoken of some in the Scripture, that they are even in this life elected: few are chosen, Mat. 20. 16. for the elects sake those days shall be shortened, Matth. 24. and shall seduce if it were possible the very elect, vers. 24. where it is evident, that election is required to make one persevere in the faith: but no where is perseverance in the faith required, to election: yea and Peter gives us all a command, that we should give all diligence, to get an assurance of our election even in this life, 2 Pet. 1. 10. and therefore surely it cannot be a decree presupposing consummated faith and obedience.  
Secondly, consider two things of our estate, before the first temporal act of Gods free grace, (for grace is no grace if it be not free) which is the first effect of our predestination, comprehendeth us: Were we better than others, no in no wise? both jews and Gentiles, were all under sin, Rom. 3. 9 there is no difference for we have all sinned and come short of the glory of God, vers. 23. being all dead in trespasses and sins, Ephes. 2. 1. Being by nature children of wrath as well as others, vers. 3. a far off until we are made nigh by the blood of Christ, vers. 12. we were enemies against God, Rom. 5. 10. Titus. 3. 3. and look what desert there is in us with these qualifications, when our vocation the first effect of our predestination, as Saint Paul showeth, Rom. 8. 30. and as I shall prove hereafter, separateth us from the world of unbelievers, so much there is in respect of predestination itself; so that if we have any way deserved it, it is by being sinners, enemies, children of wrath, and dead in trespasses: these are our events, this is the glory whereof we ought to be ashamed.  
But secondly, when they are in the same state of actual alienation from God, yet then in respect of his purpose to save them by Christ: some are said to be his; thine they were and thou gavest them unto me, john 17. 6. they were his before they came unto Christ by faith; the sheep of Christ before they are called, for he calleth his sheep by name, john 10. 30. before they come into the flock or congregation: for other sheep, saith he, I have which are not of this fold: which must also be gathered, joh. 10. 16. to be beleved of God before they love him, herein is love, not that we loved God, but that he loved us: 1 joh. 4. 10. Now all this must be with reference to God's purpose of bringing them unto Christ, and by him unto glory: which we see goeth before all their faith and obedience.  
Thirdly, Election is an eternal act of Gods will, he hath chosen us before the foundation of the world, Ephes. 1. 4. consummated antecedently to all duty of ours, Rom. 9 11. now every cause must in order of nature, precede its effect; nothing hath an activity in causing, before it hath a being: operation, in every kind is a second act, flowing from the essence of a thing, which is the first: but all our graces and works, our faith, obedience, piety and charity, are all temporal, of yesterday, the same standing with ourselves, and no longer, and therefore cannot be the cause of, no nor so much as a condition necessarily required for the accomplishment of an eternal act of God; irrevocably established before we are.  
Fourthly: If Predestination be for faith foreseen, these three things, with divers such absurdities will necessarily follow: first, that election is not of him that calleth, as the Apostle speaks, Rom. 9 11. that is of the good pleasure of God, who calleth us with an holy calling, but of him that is called: for depending on faith it must be his whose faith is, that doth believe: secondly, God cannot have mercy on whom he will have mercy, for the very purpose of it is thus tied to the qualities of faith and obedience, so that he must have mercy only on believers, antecedently to his decree, which thirdly, hinders him from being an absolute free agent, and doing of what he will with his own: of having such a power over us, as the Potter hath over his Clay, for he finds us of different matter, one clay, another gold, when he comes to appoint us to different uses and ends.  
Fifthly, God sees no saith, no obedience, perseverance; nothing but sin and wickedness in any man, but what himself intendeth graciously and freely to bestow upon them, for faith is not of ourselves, it is the gift of God, it is the work of God that we do believe, john 6. 29. he blesseth us with all spiritual blessings in Christ, Ephes. 1. Now all these gifts and graces, God bestoweth only upon those whom he hath antecedently ordained to everlasting life: For the election obtained it and the rest were blinded, Rom. 11. 7. God added to his Church daily those that should be saved, Acts 2. 47. therefore surely God chooseth us not, because he forseeth those things in us, seeing he bestoweth those graces because he hath chosen us: 
x Non ob aliud dicit non vos me eligistis sed ego vos elegi nisi quia non elegerunt eum ut eligeret eos, sed ut eligerent eum elegit eos: Aug. de bono: pierce. cap. 16.  Wherefore saith Austin, doth Christ say, you have not chosen me, but I have chosen you, but because they did not choose him that he should choose them: but he chose them that they might choose him. We choose Christ by faith, God chooseth us by his decree of election, the question is whether we choose him, because he hath chosen us, or he chooseth us, because we have chosen him, and so indeed choose ourselves: we affirm the former, and that because our choice of him, is a gift he himself bestoweth only on them whom he hath chosen.  
Sixthly, and principally, the effects of election infallibly following it, cannot be the causes of election, certainly preceding it: this is evident, for nothing can be the cause, and the effect, of the same thing; before and after itself: but all our faith, our obedience, repentance, good works, are the effects of election flowing from it, as their proper fountain, erected on it, as the foundation of this spiritual building: and for this the Article of our Church is evident and clear; Those, saith it, that are endued with this excellent benefit of God, are called according to God's purpose, are justified freely, are made the sons of God by adoption, they be made like the image of Christ, they walk religiously in good works, etc. Where first they are said to be partakers of this benefit of election, and then by virtue thereof, to be entitled to the fruition of all those graces: Secondly, it saith, those who are endued with this benefit, enjoy those blessings; intimating that election, is the rule whereby God proceedeth in bestowing those graces; restraining the objects of the temporal acts of Gods special favour, to them only whom his eternal decree doth embrace; both these indeed are denied by the Arminians, which maketh a further discovery of their Heterodoxies in this particular. 
y Dicis electionem divinam esse regulam fidei dandae vel non dandae: ergo electio non est fidelium sed fides electorum: sed ●iceat mihi tua bona venia hoc negare. Armin. Antip. fol. 221.  You say, saith Arminius to Perkins, that election is the rule of giving, or not giving of faith, and therefore election is not of the faithful, but faith of the elect: but by your leave this I must deny: but yet what ever it is the sophistical heretic here denies, either antecedent or conclusion, he falls foul on the word of God: they believed, saith the holy Ghost, who were ordained to eternal life, Act. 3. 48. And the Lord added daily to his Church such as should be saved, Act. 2. 47. from both which places it is evident, that God bestoweth faith only on them whom he hath praeordained eternal life: but most clearly, Rom. 8. 29, 30. for whom he did foreknow, he also predestinated to be conformed to the Image of his Son, moreover, whom he did predestinate, them also he called, and whom he called, them he also justified, and whom he justified, them also glorified, Saint Austin interpreted this place, by adding in every link of the chain, only those, how ever the words directly import a precedency of predestination, before the bestowing of other graces: and also a restraint of those graces, to them only, that are so predestinate: Now the inference from this, is, not only for the form Logical, but for the matter also, it containeth the very words of Scripture, faith is of Gods elect: Titus 1. 1.  
For the other part of the proposition, that faith and obedience are the fruits of election, they cannot be more peremptory in its denial, than the Scripture is plentiful in its confirmation: He hath chosen us in Christ, that we should be holy, Ephes. 1. 4. not because we were holy, but that we should be so: holiness whereof faith is the root, and obedience the body, is that whereunto, and not for which we are elected: the end, and the meritorious cause, of any one act cannot be the same, they have divers respects, and require repugnant conditions: again we are predestinated unto the adoption of children by jesus Christ: vers. 5. adoption is that whereby we are assumed into the family of God, when before we are foreigners, aliens, strangers, a far off, which we see is a fruit of our predestination, though it be the very entrance, into that estate, wherein we begin first to please God in the least measure: of the same nature, are all those places of holy writ which speak of Gods giving some unto Christ, of Christ's sheep hearing his voice, and of others not hearing, because they are not of his sheep: all which, and divers other invincible reasons I willingly omit: with sundry other false assertions, and heretical positions, of the Arminians about this fundamental Article, of our Religion, concluding this Chapter with the following scheme.  


S. S.  
Whom he did foreknow he also did predestinate to be conformed to the image of his Son, that he might be the first borne among many brethren: moreover whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified; so that nothing shall be able to separate us from the love of God in Christ, Rom. 8. 29, 30.— 39  
He hath chosen us in him before the foundation of the world, that we should be holy, Ephes. 1. 4.  
Not for the works that we have done, but according to his own purpose and grace which was given us in jesus Christ before the world began, 2 Tim. 1. 9  
For the children being not yet borne, before they had done either good or evil, that the purpose of God which is according to election might stand, not of works but of him that calleth, etc. Rom. 9 11.  
Whatsoever the Father giveth that cometh unto me, joh. 11.  
Many are called, but few are chosen, Matth. 22. 14.  
Fear not little flock, it is your Father's pleasure to give you the kingdom, Luk. 12. 32.  
What hast thou that thou hast not received, 1 Cor. 4. 7.  
Are we better than they? no in no wise, Rom. 3. 9  
But we are predestinated to the adoption of children by jesus Christ according to the good pleasure of his will, Ephes. 1. 5. john 6. 37.— 39 john 10. 3. Chap. 13. 18. and 17. 6. Act. 13. 48. Titus 1. 1. 2 Tim. 2. 19 james 1. 17, etc.   

Lib. Arbit.  
No such will can be ascribed unto God, whereby he so would have any to be saved, that from thence his salvation should be sure and infallible, Arminius.  
I acknowledge no sense no perception of any such election in this life: Grevinch.  
We deny that God's election unto salvation extendeth itself to singular persons: Remonst. Coll. Hag.  
As we are justified by faith, so we are not elected but by faith: Grevinch.  
We profess roundly that faith is considered by God as a condition preceding election, and not following as a fruit thereof: Rem. Coll. Hag.  
The sole and only cause of election is not the will of God, but the respect of our obedience: Episcopius.  
For the cause of this love to any person, is the goodness, faith and piety, wherewith according to God's command and his own duty he is endued, is pleasing to God: Rem. Apol.  
God hath determined to grant the means of salvation unto all without difference, and according as he forseeth men will use those means so he determineth of them: Corvin.  
The sum of their doctrine is: God hath appointed the obedience of faith to be the means of salvation, if men fulfil this condition he determineth to save them which is their election, but if after they have entered the way of godliness, they fall from it they lose also their predestination, if they will return again they are chosen anew, and if they can hold out to the end, then, and for that continuance they are peremptorily elected, or postdestinated, after they are saved: now whether these positions may be gathered from those places of Scripture which deliver this doctrine, lot any man judge.     

CHAP. VII.  
Of Original sin, and the corruption of nature.  
HErod the great imparting his counsel of rebuilding the Temple unto the jews, 
Joseph. Antiq.  they much feared, 
Judae. lib. 15. cap. 14.  he would never be able to accomplish his intention; but like an unwise builder having demolished the old, before he had sat down and cast up his account, whether he were able to erect a new, they should (by his project) be deprived of a Temple: wherefore to satisfy their jealousies, he resolved as he took down any part of the other, presently to erect a portion of the new in the place thereof. Right so the Arminians, determining to demolish the building of divine providence, grace, and favour, by which men have hitherto ascended into heaven, and fearing lest we should be troubled, finding ourselves on a sudden deprived of that wherein we reposed our confidence for happiness, they have by degrees erected a Babylonish Tower in the room thereof, whose top they would persuade us shall reach unto heaven: First therefore the foundation stones they bring forth, crying hail, hail, unto them, and pitch them on the sandy rotten ground, of our own natures. Now because heretofore, some wise master-builders, had discovered this ground, to be very unfit to be the basis of such a lofty erection, by reason of a corrupt issue of blood and filth, arising in the midst thereof, and overspreading the whole platform: to encourage men to an association in this desperate attempt, they proclaim to all, that there is no such evil fountain in the plain which they have chosen, for the foundation of their proud building, setting up itself against the knowledge of God in plain terms, having rejected the providence of God, from being the Original of that goodness of entity which is in our actions, and his predestination, from being the cause of that moral and spiritual goodness where with any of them are clothed, they endeavour to draw the praise of both, to the rectitude of their nature, and the strength of their own endeavours: but this attempt in the latter case, being thought to be altogether vain, because of the disability and corruption of nature, by reason of original sin propagated unto us all by our first Parents, whereby it is become wholly void of integrity and holiness, and we all become wise and able to do evil, but to do good have no power, no understanding; therefore they utterly reject this imputation of an inherent original guilt, and demerit of punishment, as an enemy to our upright and well deserving condition: and Oh, that they were as able, to root it out of the hearts of all men, that it should never more be there, as they have been to persuade the heads of divers, that it was never there at all.  
If any would know, how considerable this Article concerning Original sin, hath ever been accounted in the Church of Christ, let him but consult the writings of Saint Augustine, Prosper, Hilary, Fulgentius, any of those learned Fathers, whom God stirred up to resist, and enabled to overcome, the spreading Pelagian heresy, or look on those many Counsels edicts decrees of Emperors, wherein that heretical doctrine, of denying this original corruption, is condemned, cursed, and exploded; now amongst those many motives they had to proceed so severely against this heresy one especially inculcated deserves our consideration: viz.  
That it overthrew the necessity of Christ's coming into the world to redeem mankind: it is sin only that makes a Saviour necessary, and shall Christians tolerate such an error, as by direct consequence, infers the coming of jesus Christ into the world to be needless, my purpose for the present, is not to allege any testimonies of this kind, but holding myself close to my first intention, to show how far in this Article as well as others, the Arminians have Apostated, from the pure doctrine of the word of God, the consent of Orthodox Divines, and the Confession of this Church of England.  
In the ninth Article of our Church, which is concerning original sin, I observe especially four things: First, that it is an inherent evil, the fault and corruption of the nature of every man: Secondly, that it is a thing not subject, or conformable to the Law of God: but hath in itself, even after Baptism, the nature of sin: Thirdly, that by it, we are averse from God and inclined to all manner of evil: Fourthly, that it deserveth God's wrath and damnation, all which are frequently, and evidently taught in the word of God, and every one denied by the Arminians, as it may appear by these instances, in someof them.  
First, That it is an inherent sin and pollution of nature, having a proper guilt of its own, making us responsable to the wrath of God: and not a bare imputation of another's fault, to us his posterity, which because it would reflect upon us all with a charge of a native imbecility and insufficiency to good, is by these self-idolizers, quite exploded.  

a Infants sunt simplices, & stantes in eodem statu in quo Adamus fuit ante lapsum: Venat. Theol. 〈◊〉. & me. fol. 2.  Infants are simply in that estate, in which Adam was, before his fall, saith Venator: 
b Nec refert an infants isti, sint fidelium an ethnicorum liberi infantium enim qua infantium eadem est innocentia: Rem. Apol. fol. 87.  Neither is it all considerable, whether they be the children of believers, or of heathens and infidels: for infants, as infants have all the same innocency, say they, jointly in their Apology: nay more plainly, 
c Malum culpae non est, quia nasci plane est involuntarium, etc. ibid. fol. 84.  it can be no fault wherewith we are born: in which last expression, these bold innovators, with one dash of their pens, have quite overthrown a sacred verity, an Apostolic Catholic fundamental Article, of Christian Religion: but truly to me, there are no stronger Arguments of the sinful corruption of our nature, then to see, such nefarious issues of unsanctified hearts: let us look then to the word of God confounding this Babylonish design.  
First, That the nature of man, which at first was created pure and holy, after the image of God, endowed with such a rectitude and righteousness, as was necessary and due unto it, to bring it unto that supernatural end to which it was ordained, is now altogether corrupted and become abominable, sinful and averse from goodness, and that this corruption or concupiscence is originally inherent in us, and derived from our first parents, is plentifully delivered in holy writ, as that which chiefly compels us to a self-denial, and drives us unto Christ.  
Behold, I was shapen in iniquity, and in sin did my mother conceive me, saith David, Psal. 51. 5.  
Where for the praise of God's goodness towards him, he begins with the confession of his native perverseness, and of the sin wherein he was wrapped before he was born: neither was this peculiar to him alone, he had it not, from the particular iniquity of his next progenitors, but by an ordinary propagation from the common parent of us all: though in some of us, Satan by this Pelagian attempt; by hiding the disease hath made it almost incurable: for even those infants, of whose innocency the Arminians boast, are unclean in the verdict of Saint Paul, 1 Cor. 7. 14. if not sanctified by an interest in the Promise of the Covenant, and no unclean thing shall enter into the kingdom of heaven: 
d Imbecillitas membrorum infantilium innocens est non animus: Aug.  The weakness of the members of infants is innocent, and not their souls: they want nothing, but that the members of their bodies are not as yet ready instruments of sin: they are not sinful only by an external denomination, accounted so, because of the imputation of Adam's actual transgression unto them: for they have all an uncleanness in them by nature, job 14. 4. from which they must be cleansed, by the washing of water and the word, Ephes. 5. 20. their whole nature is overspread with such a pollution, as is proper only to sin inherent, and doth not accompany sin imputed, as we may see in the example of our Saviour, who was pure, immaculate, holy, undefiled, and yet the iniquity of us all was imputed unto him: hence are those phrases of washing away sin, Acts 22. 16. of cleansing filth, 1 Pet. 3. 21. Titus 3. 5. something there is in them, as soon as they are borne, excluding them from the kingdom of heaven, for except they also be borne again of the spirit they shall not enter into it, joh. 3. 5.  
Secondly, The opposition that is made between the righteousness of Christ, and the sin of Adam, Rom. 5. which is the proper seat of this doctrine, showeth that there is in our nature an inbred sinful corruption, for the sin of Adam holds such relation unto sinners, proceeding from him by natural propagation, as the righteousness of Christ, doth unto them, who are borne again of him by spiritual regeneration: but we are truly intrinsically and inherently sanctified, by the spirit and grace of Christ: and therefore there is no reason, why being so often in this Chapter called sinners, because of this original sin, we should cast it off, as if we were concerned only by an external denomination, for the right institution of the comparison, and its Analogy quite overthrows the solitary imputation.  
Thirdly, All those places of Scripture, which assert the proneness of our nature to all evil, and the utter disability that is in us to do any good, that wretched opposition to the power of godliness, wherewith from the womb we are replenished, confirms the same truth: but of these places, I shall have occasion to speak hereafter.  
Fourthly, The flesh, in the Scripture phrase, is a quality (if I may so say) inherent in us: for that, with its concupiscence, is opposed to the spirit and his holiness, which is certainly inherent in us: now the whole man by nature is flesh: for that which is borne of the flesh is flesh, joh. 3. 6. it is an inhabiting thing, a thing that dwelleth within us, Rom. 7. 17. in brief this vitiosity sinfulness, and corruption of our nature, is laid open: First, by all those places, which cast an aspersion of guilt, or desert of punishment; or of pollution, on nature itself: as Ephes. 2. 1, 2, 3. We are dead in trespasses, and sins, being by nature children of wrath, as well as others, being wholly encompassed by a sin that doth easily beset us. Secondly, by them, which fix this original pravity, in the heart, will, mind, and understanding: Ephes. 4. 18. Rom. 12. 2. Gen. 6. 5. Thirdly, by those which positively decipher this natural depravation. 1 Corinth. 2. 14. Rom. 8. 7. or Fourthly, that place it in the flesh, or whole man, Rom. 6. 6. Gal. 5. 16. so that it is not, a bare imputation of another's fault, but an intrinsical adjacent corruption of our nature itself, that we call by this name of original sin: but alas, it seems we are too large carvers for ourselves, in that wherewith we will not be contented: the Arminians deny all such imputation, as to heavy a charge, for the pure unblameable condition, wherein they are brought into this world, they deny I say, that they are guilty of Adam's sin, as sinning in him, or that his sin is any way imputed unto us, which is their second assault, upon the truth of this Article of faith.  

e Adamus in propria persona peccavit & nulla est ratio cur Deus peccatum illud infantibus imputet. Bor. in artic. 31.  Adam sinned in his own proper person, and there is no reason, why God should impute that sin of his, unto infants: saith Boreus. The nature of the first Covenant, the right and power of God, the comparison instituted by the Apostle, between Adam and Christ, the divine constitution whereby Adam was appointed to be the head, fountain and origin of all humane kind, are with him, no reasons at all, to persuade it: 
f Contra aequitatem est ut qui● reus agatur propter peccatum non suum, ut vere nocens judicetur, qui quoad propriam suam voluntatem innocens est, Rem. Apol. c. 7. fol. 84.  For it is against equity, saith their Apology, that one should be counted guilty for a sin that is not his own, that he should be reputed nocent, who in regard of his own will is truly innocent: and here Christian Reader, behold plain Pelagianisme obtruded on us, without either welt or guard: men on a sudden made pure and truly innocent, notwithstanding all that natural pollution and corruption, the Scripture every where proclaims them to be replenished withal: neither is the reason they intimate, of any value, that their wills assented not to it, and which a little before they plainly urge: 
g Contra naturam peccati est, ut censeatur peccatum, aut ut proprie in peccatum imputetur, quod propria voluntate, commissum non est: ibid.  It is say they against the nature of sin: that, that, should be counted a sin, or be imputed, as a sin, to any, by whose own proper will: it was not committed: which being all they have to say, they repeat it over and over, in this case; it must be voluntary, or it is no sin: but I say this is of no force at all: for first, Saint john in his most exact definition of sin, requires not voluntariness to the nature of it, but only an obliquity, a deviation from the rule, it is an anomy, a discrepancy from the Law; which whither voluntary or no, it skils not much: but sure enough, there is in our nature such a repugnancy, to the Law of God: so that secondly, if originally we are free from a voluntary actual transgression, yet we are not, from an habitual voluntary digression, and exorbitancy from the Law: but thirdly, in respect of our wills, we are not thus innocent neither, for we all sinned in Adam, as the Apostle affirmeth: now all sin is voluntary say the Remonstrants, and therefore Adam's transgression, was our voluntary sin also; and that in divers respects; First, In that his voluntary act is imputed to us, as ours, by reason of the covenant which was made with him on our behalf: but because this consisting in an imputation, must needs be extrinsecall unto us; therefore secondly, we say, that Adam being the root, and head of all humane kind, and we all branches from that root, all parts of that body, whereof he was the head, 
Omnes eramus unus ille homo: Aug.  his will may be said to be ours, we were then all that one man, we were all in him, and had no other will but his; so that though that be extrinsecall unto us, considered as particular persons, yet it is intrinsecall, as we are all parts of one common nature: as in him we sinned, so in him we had a will of sinning: thirdly, 
Est voluntarium, voluntate primi originantis, non voluntate contrahentis▪ ratione naturae, non personae: Thom. 1. 2. q. 81. a.  Original sin, is a defect of nature, and not of this, or that, particular person, whereon Alvarez grounds this difference, of actual, and original sin, that the one is always committed by the proper will of the sinner, to the other, is required only the will of our first parent, who was the head of humane nature.  
Fourthly, It is hereditary natural, and no way involuntary or put into us against our wills, it possesseth our wills, and inclines us to voluntary sins.  
I see no reason then, why Corvinus should affirm as he doth: 
h Absurdum est ut ex unius obedientia multi actu inobedientes, facti essent, Corvin ad Mol. cap. 7. sec. 8.  that it is absurd, that by one man's disobedience, many should be made actually disobedient: unless he did it purposely to contradict St. Paul, teaching us, that by one man's disobedience, many were made sinners, Rom. 5. 19 Paulus ait, Corvinus negat, eligite cui credatis: choose whom you will believe; St. Paul, or the Arminians: the sum of their endeavour in this particular, is to clear the nature of man, from being any way guilty of Adam's actual sin; as being then in him, a member and part of that body whereof he was the head: or from being obnoxious unto an imputation of it, by reason of that Covenant which God made with us all in him: so that denying as you saw before, all inherent corruption and pravity of nature, and now all participation by any means of Adam's transgression, me thinks they cast a great aspersion on Almighty God, however he dealt with Adam for his own particular, yet for casting us, his most innocent posterity out of Paradise: it seems a hard case, that having no obliquity or sin in our nature to deserve it, nor no interest in his disobedience, whose obedience had been the means of conveying so much happiness unto us: we should yet be involved in so great a punishment, as we are, For that we are not now by birth, under a great curse and punishment, they shall never be able to persuade any poor soul who ever heard of Paradise, or the garden where God first placed Adam: and though all the rest, in their judgement be no great matter, but an infirmity and languor of nature or some such thing: yet what ever it be, they confess it lights on us, as well as him: 
i Fatemur peccatum Adami, a deo posse dici imputatum posteris ejus, quatenus Deus posteros Adami eidem malo, cui, Adamus, per peccatum obnoxium se reddidit: obnoxios nasci voluit● sive quatenus Deus, malum, quod Adamo inflictum erat in poenam, in posteros ejus dimanare & transire permisit: Rem. Apol. p. 84.  We confess (say they) that the sin of Adam, may be thus far said to be imputed to his posterity, inasmuch as God would have them all, borne obnoxious to that punishment, which Adam incurred by his sin: or permitted that evil, which was inflicted on him, to descend on them: Now be this punishment what it will, never so small, yet if we have no demerit of our own, nor interest in Adam's sin, it is such an act of injustice, as we must reject from the most holy, with a God forbid: far be it from the judge of all the world to punish the righteous with the ungodly: if God should impute the sin of Adam unto us, and thereon pronounce us obnoxious to the curse deserved by it: if we have a pure, sinless, unspotted nature, even this, could scarce be reconciled with that rule, of his proceeding in justice, with the sons of men, the soul that sinneth it shall die: which clearly granteth an impunity to all not tainted with sin. Sin and punishment, though they are sometimes separated by his mercy, pardoning the one, and so not inflicting the other, yet never by his justice, inflicting the latter, where the former is not: sin imputed, by itself alone without an inherent guilt, was never punished in any, but Christ: the unsearchableness of God's love and justice, in laying the iniquity of us all upon him, who had no sin, is an exception from that general rule he walketh by, in his dealing with the posterity of Adam: so that if punishment be not due unto us, for a solely imputed sin, much less, when it doth not stand with the justice and equity of God, to impute any iniquity unto us at all, can we justly be wrapped in such a curse and punishment, as woeful experience teacheth us, that we lie under. Now in this act of injustice wherewith they charge the Almighty, the Arminians place the whole nature of original sin: 
k Peccatum itaque originale, nec habent pro peocato proprie dicto quod posteros Adami odio Dei dignos faciat, nec pro malo, quod per modum proprie dictae poenae ab Adamo in posteros demanet sed pro infirmitate, etc. Rem. Apol. fol. 84.  We account, not say they, original sin, for a sin properly so called, that should make the posterity of Adam to deserve the wrath of God, nor for an evil, that may properly be called a punishment: but only for an infirmity of nature. Which they interpret to be a kind of evil, that being inflicted on Adam, God suffereth to descend upon his posterity: so all the depravation of nature, the pollution, guilt, and concupiscence, we derive from our first parents: the imputation of Adam's actual transgression, is all straightened to a small infirmity, inflicted on poor innocent creatures.  
But let them enjoy their own wisdom, which is earthly, sensual and devilish: the Scripture is clear, that the sin of Adam, is the sin of us all, not only by propagation and communication, (whereby not his singular fault, but something of the same nature, is derived unto us) but also by an imputation of his actual transgression unto us all: his singular disobedience being by this means made ours: the grounds of this imputation I touched before, which may be all reduced to his being a common person and head of all our nature, which investeth us, with a double interest in his demerits, whilst so he was: 1. as we were then in him and parts of him: 2. as he sustained the place of our whole nature, in the Covenant God made with him, both which even according to the exigence of God's justice, require that his transgression, be also accounted ours: and Saint Paul is plain not only, that by one man's offence, many were made sinners: Rom. 5. 19 by the derivation of a corrupted nature; but also that by one man's offence judgement came upon all: vers. 18. even for his one sin, all of us, are accounted to have deserved judgement and condemnation; and therefore vers. 12. he affirmeth, that by one man, sin and death entered upon all the world: and that because we have all sinned in him: which we no otherwise do, but that his transgression, in God's estimation is accounted ours: and the opposition the Apostle there maketh, between Christ and his righteousness, and Adam and his disobedience doth sufficiently evince it: 
Par●us. ad 5. Rom.  as may appear by this figure 

Sicut  
sic  
ex  
Adamo  
Christo  
in omnes  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
redundavit, eye  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
per unum  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Adami,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Christi.   the whole similitude chiefly consists, in the imputation of Adam's sin, and Christ's righteousness, unto the seed of the one by nature, and of the other by grace: but that we are counted righteous, for the righteousness of Christ, is among Protestants, (though some differ in the manner of their expressions) as yet without question: and therefore are no less undoubtedly accounted sinners by, or guilty of the first sin of Adam.  
I shall not show their opposition unto the truth in many more particulars, concerning this Article of Original sin: having been long ago most excellently prevented even in this very method, by the way of Antithesis to the Scripture, and the Orthodox doctrine of our Church, by the famously learned Master Reynolds, in his excellent Treatise Of the sinfulness of sin: where he hath discovered their errors, fully answered their sophistical objections, and invincibly confirmed the truth from the word of God: only as I have showed already, how they make this we call original sin, no sin at all, neither inherent in us, nor imputed unto us, nor no punishment truly so called; so because our Church saith directly, that it meriteth damnation, I will briefly show, what they conceive, to be the desert thereof.  
First, for Adam himself, they affirm, that the death threatued unto him, if he transgressed the Covenant, and due unto him for it, 
l Cum de ●●tema morte loq●●●tut Remonstrantes in hac de Adamo quaestione, non intelligent mortem illam, quae aeterna, poena sensus, etc. Rem. Apol. cap. 4. fol. 57  was neither death temporal, for that before he was subject unto, by the primary constitution of his nature: nor yet such an eternal death, as is accompanied with damnation, or everlasting punishment: No? Why then let us here learn some new Divinity? Christians have hitherto believed, that whatsoever may be comprised under the name of death: together with its antecedents, consequents, and attendants was threatened to Adam, in this commination: and Divines until this day, can find but these two sorts of death in the Scripture, as poenall unto men, and properly so called: and shall we now be persuaded that it was neither of these that was threatened unto Adam? in must be so, if we will believe the Arminians: it was neither the one, nor the other, of the former: but whereas he was created mortal and subject to a temporal death, the sanction of his obedience, was a threatening of the utter dissolution of his soul and body, or a reduction to their primative nothing: but what if a man will not here take them at their words, but believe according to Saint Paul, that death entered by sin; that if we had never sinned, we had never died, that man in the state of innocency was by God's constitution, free even from temporal death, and all things directly conducing thereunto. Secondly, that this death threatened to our first parents, comprehended damnation also of soul and body for evermore, and that of their imaginary dissolution, there is not the least intimation in the word of God: why I confess they have impudence enough in divers places to beg that we would believe their assertions, but never confidence enough, to venture once to prove them true. Now they who make so slight of the desert of this sin, in Adam himself, will surely scarce allow it to have any ill merit at all, in his posterity.  
Whether 
m An ullus omnino homo, propter peccatum originis solum damnetur, ac aeternis cruciatibus addicatur, merito dubitati potest: imo nullum ita damnari affirmate non veremur: Cor. ad Molin. cap. 9 sect. 5.  ever any one were damned, for Original sin, and adjudged to everlasting torments; is deservedly doubted of: yea we doubt not to affirm, that never any was so damned, saith Corvinus: and that this is not his sole opinion, he declares, by telling you no less of his Master Arminius: 
n Verissimnm est Arminium docere, perverse dici peccatum originis reum facere mortis. Corvin. ad Tilen. p. 388.  It is most true, saith he, that Arminius teacheth, that it is perversely said, that original sin makes a man guilty of death. Of any death it should seem, temporal eternal or that annihillation they dream of: and he said true enough, 
o Perverse dicitur peccatum originis, reum facere mortis, quum peccatum illud poena sit peccati actualis Adami: Armin. Resp. ad quaest. 9 a. 3.  Arminius doth affirm it, adding this reason, because it is only the punishment of Adam's actual sin: now what kind of punishment they make this to be I showed you before. But truly I wonder, seeing they are every where so peremptory, that the same thing cannot be a sin, and a punishment; why they do so often nickname this infirmity of nature, and call it a sin, which they suppose to be as far different from it, as fire from water: is it because they are unwilling, by new naming it, to contradict St. Paul in express terms, never proposing it, under any other denomination? or if they can get a sophistical elusion for him, is it least by so doing, Christians should the more plainly discern their heresy? or what ever other cause it be, in this I am sure they contradict themselves, notwithstanding in this they agree full well, 
p Deus neminem ob solum peccatum originis rejecit Episcop. disp. 9 Thes 2.  That God rejecteth none, for original sin only, as Episcopius speaks: and here if you tell them that the question is not the facto, what God doth; but de iure, what such sin deservers, they tell us plainly 
q Pro certo sta●uunt Deum nullos infants, sine actualibus ac propriis peccatis, morientes, aeternis cruciatibus destinare veil, aut jure destinare posse ob peccatum quod vocatur originis. Rem. Apol. f. 87.  That God will not destinate any infants to eternal punishment for original sin, without their own proper actual sins, neither can he do so, by right, or in justice: so that the children of Turks, Pagans, and the like Infidels, strangers from the covenant of grace departing in their infancy, are far happier than any Christian men, who must undergo a hard warfare, against sin, and Satan, in danger to fall finally away at the last hour; and through many difficulties, entering the kingdom of heaven, when they without further trouble are presently assumed thither, for their innocency. Yea although they are neither elected of God; for as they affirm, he chooseth none but for their faith which they have not: nor redeemed by Christ, for he died only for sinners, he saved his people from their sins, which they are not guilty of, nor sanctified by the holy Ghost, all whose operations they restrain to a moral suasion, whereof infants are not a capable subject. Which is not much to the honour of the blessed Trinity: that heaven should be replenished with them whom the Father never elected, the Son never redeemed, nor the holy Ghost sanctified.  
And thus you see, what they make, of this original pravity of our nature, at most an infirmity, or languor thereof: neither a sin, nor the punishment of sin properly so called: nor yet a thing that deserves punishment as a sin. Which last assertion, whether it be agreeable to holy Scripture or no, these two following observations will declare.  
First, there is no confusion, no disorder, no vanity in the whole world, in any of God's creatures, that is not a punishment of our sin in Adam. That great and almost universal ruin of Nature, proceeding from the curse of God overgrowing the earth, and the wrath of God, revealing itself from heaven, is the proper issue of his transgression. It was of the great mercy of God, that the whole frame of Nature, was not presently rolled up in darkness, and reduced to its primitive confusion. Had we ourselves, been deprived of those remaining sparks of God's Image in our souls, which vindicates us from the number, of the Beasts that perish, had we been all born fools, and void of reason, by dealing so, with some in particular, he showeth us, it had been but justice to have wrapped us in the same misery, all in general: all things when God first created them, were exceeding good, and thought so by the wisdom of God himself: but our sin, even compelled that good and wise Creator, to hate, and curse the work of his own hands: Cursed is the ground, saith he to Adam, for thy sake, in sorrow shalt thou eat of it all the days of thy life: thorns also and thistles shall it bring forth unto thee: Gen. 3. 17, 18. hence was that heavy burden of vanity, that bondage of corruption, under which to this day the whole Creation groaneth, and traveleth in pain until it be delivered: Rom. 8. 21, 22. Now if our sin, had such a strange malignant influence, upon those things, which have no relation unto us, but only as they were created for our use; surely it is of the great mercy of God that we ourselves are not quite confounded: which doth not yet so interpose itself, but that we are all compassed, with divers sad effects of this iniquity, lying actually, under divers pressing miseries, and deservedly obnoxious to everlasting destruction: so that,  
Secondly, death temporal, with all its antecedents, and attendants, all infirmities, miseries, sicknesses, wasting destroying passions, casualties that are poenall, all evil conducing thereunto, or waiting on it, is a punishment of original sin: and this not only, because the first actual sin of Adam, is imputed to us: but most of them, are the proper issues of that native corruption, and pollution of sin, which is stirring and operative within us, for the production of such sad effects, our whole nature being by it throughly defiled: hence are all the distortures, and distemperatures of the soul, by lusts, concupiscence, passions, blindness of mind, perverseness of will; inordinateness of affections, wherewith we are pressed, and turmoiled: even proper issues of that inherent sin, which possesseth our whole souls.  
Upon the body also, it hath such an influence, in disposing it to corruption and mortality, as it the original of all those infirmities, sicknesses and diseases, which make us nothing but a shop of such miseries: for death itself, as these and the like degrees, are the steps which lead us on apace, in the road that tends unto it: so they are the direct internal efficient cause thereof, in subordination, to the justice of Almighty God by such means, inflicting it as a punishment of our sins in Adam. Man before his fall, though not in regard of the matter whereof he was made, nor yet merely in respect of his quickening form, yet in regard of God's ordination was immortal, a keeper of his own everlastingness: Death, to which before he was not obnoxious, was threatened as a punishment of his sin: In the day, thou eatest thereof, thou shalt surely die: the exposition of which words, given by God, at the time of his inflicting this punishment, and pronouncing man subject to mortality, clearly showeth that it comprehendeth temporal death also, dust thou art, and unto dust thou shalt return: our return to dust, is nothing but the souls leaving the body, whereby before it was preserved from corruption. Further Saint Paul opposeth that death, we had by the sin of Adam, to the resurrection of the body, by the power of Christ: for since by man came death, by man also came the resurrection from the dead, For as in Adam all die, so in Christ shall all be made alive: 1 Cor. 15. 21. 22. the life, which all shall receive by the power of Christ at the last day, is essentially a reunion of soul and body, and therefore their separation is a thing we incurred by the sin of Adam: the same Apostle also, Rom. 5. describeth an universal reign of death over all, by reason of the first transgression: even diseases also in the Scripture are attributed unto sin, as their meritorious cause, john 5. 14. 1 Cor. 11. 30. Revel. 2. 22. and in respect of all these, the mercy of God, doth not so interpose itself, but that all the sons of men are in some sort partakers of them.  
Thirdly, the final desert of original sin, as our article speaketh, is damnation: the wrath of God to be poured on us, in eternal torments of body and soul. To this end also many praevious judgements of God, are subservient: as the privation of original righteousness, which he took, and withheld, upon Adam's throwing it away: spiritual desertion, permission of sin, with all other destroying depravations of our nature, as far as they are merely paenall: some of which, are immediate consequents of Adam's singular actual transgression, as privation of original righteousness, others as damnation itself, the proper effects of that derived sin and pollution, that is in us; there is none damned, but for their own sin: when Divines affirm that by Adam's sin we are guilty of damnation, they do not mean, that any are actually damned for his particular fact, but that by his sin, and our sinning in him, by Gods most just ordination, we have contracted that exceeding pravity, and sinfulness of nature, which deserveth the curse of God, and eternal damnation: it must be an inherent uncleanness that actually excludes out of the kingdom of heaven: Revel. 21. 27. which uncleanness the Apostle shows, to be in infants not sanctified, by an interest in the Covenant: in brief, we are baptised unto the remission of sin, that we may be saved, Act. 2. 38. that then which is taken away by Baptism, is that which hinders our salvation, which is not, the first sin of Adam imputed, but our own inherent lust and pollution: we cannot be washed, and cleansed, and purged from an imputed sin, which is done by the layer of regeneration, from that which lies upon us, only by an external denomination, we have no need of cleansing: we may be said, to be freed from it, or justified, but not purged; the soul than that is guilty of sin shall die, and that for its own guilt: if God should condemn us for original sin only, it were not by reason of the imputation of Adam's fault, but of the iniquity of that portion of nature, in which we are proprietaries.  
Now here to shut up all, observe, that in this inquiry, of the desert of original sin: the Question is not, What shall be the certain lot, of those that depart this life, under the guilt of this sin only? but what this haereditary and and native corruption doth desrve, in all those in whom it is: for as Saint Paul saith, we judge not them that are without (especially infants:) 1 Cor. 5. 13. but for the demerit of it in the justice of God, our Saviour expressly affirmeth, that unless a man be borne again, he cannot enter into the kingdom of heaven: john 3. and let them that can; distinguish between a not going to heaven, and a going to hell: a third receptacle of souls in the Scripture we find not; Saint Paul also tells us, that by nature we are children of wrath: Ephes. 2. 3. even originally and actually, we are guilty of, and obnoxious unto that wrath, which is accompanied with fiery indignation, that shall consume the adversaries: again, we are assured that no unclean thing shall enter into heaven: Revel. 21. with which hell-deserving uncleanness children are polluted, and therefore unless it be purged with the blood of Christ, they have no interest in everlasting happiness: by this means sin is come upon all to condemnation, and yet do we not peremptorily censure to hell, all infants departing this world without the layer of regeneration, the ordinary means of waveing the punishment, due to this pollution: that is the Question de facto, which we before rejected: yea, and two ways there are, whereby God saveth such infants, snatching them like brands out of the fire.  
First, by interesting them into the Covenant, if their immediate, or remote parents have been believers: he is a God of them, and of their seed: extending his mercy unto a thousand generations of them that fear him.  
Secondly, by his grace of election, which is most free and not tied to any conditions, by which I make no doubt, but God taketh many unto him in Christ, whose parents never knew, or had been despisers of the Gospel: and this is the doctrine of our Church, agreeable to the Scripture, affirming the desert of original sin, to be God's wrath and damnation, to both which how opposite is the Arminian doctrine may thus appear.  


S. S.  
By the offence of one man judgement came upon all to condemnation, Rom. 5. 18.  
By one man's disobedience many were made sinners: vers. 19  
Behold, I was shapen in iniquity, and in sin did my mother conceive me: Psalm 51. 5. — else were your chidrens unclean, but now they are holy: 1 Cor. 7. 14.  
Who can bring a clean thing out of an unclean? not one: job 14. 4.  
Except a man be borne again he cannot see the kingdom of God: john 3. 3.  
That which is born of the flesh is flesh: john 3. 6.  
We were by nature the children of wrath even as others: Ephes. 2. 3.  
By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned: to wit, in him, Rom. 5. 12.  
For I know that in me, that is in my flesh, dwelleth no good thing: Rom. 7. 18.  
In the day you eat thereof you shall surely die: Gen. 2. 17.  
For as in Adam all die, so, 1 Cor. 15. 22.  
By nature children of wrath, Ephes. 2. 3.  
And there shall in no wise enter into it any thing that defileth, Revel. 21. 27.   

Lib. Arbit.  
Adam sinned in his own proper person only, and there is no reason, why God should impute that sin unto infants: Borraeus.  
It is absurd that by one man's disobedience, many should be made actually disobedient: Corvinus.  
Infants are simply in that estate in which Adam was before his fall: Venator.  
Neither is it considerable whether they be the children of believers, or of heathens, for all infants have the same innocence: Rem. Apol.  
That which we have by birth can be no evil of sin, because to be borne is plainly involuntary. Idem.  
Original sin, is neither a sin properly so called which should make the posterity of Adam, guilty of God's wrath, nor yet a punishment of any sin on them, Rem. Apol.  
It is against equity that one should be accounted guilty of a sin, that is not his own, that he should be judged nocent, who in regard of his own will is truly innocent.  
God neither doth, nor can in justice, appoint any to hell, for original sin, Rem. Apol.  
It is perversely spoken that original sin makes any one guilty of death: Armin.  
We no way doubt to affirm that never any one was damned for original sin: Corvinus.     

CHAP. VIII.  
Of the state of Adam before the fall or of original Righteousness.  
IN the last Chapter we discovered the Arminian attempt, of readvancing the corrupted nature of man, into that state of innocency and holiness, wherein it was at first, by God created: in which design, because they cannot but discern that the success is not answerable to their desires, and not being able to deny, but that for so much good as we want, having cast it away, or evil of sin that we are subject unto, more than we were at our first creation, we must be responsable for to the justice of God; they labour to draw down our first parents, even from the instant of their forming, into the same condition wherein we are engaged by reason of corrupted nature: but truly I fear, they will scarce obtain so prosperous an issue of their endeavour, as Mahomet had, when he promised the people, he would call a mountain unto him: which miracle when they assembled to behold, but the mountain would not stir for all his calling, he replied, if the mountain will not come to Mahomet, Mahomet will go to the mountain, and away he packed towards it, but we shall find that our Arminians, can neither themselves, climb the high mountain of innocency, nor yet call it down, into the valley of sin and corruption, wherein they are lodged: we have seen already, how vain and frustrate was their former attempt: let us now take a view of their aspiring insolence, in making the pure creatures of God, holy and undefiled with any sin, to be invested with the same wretchedness and perverseness of nature, with ourselves.  
It is not my intention, to enter into any curious discourse, concerning the state and grace of Adam before his fall: but only to give a faithful assent, to what God himself affirmed of all the works of his hands, they were exceeding good: no evil, no deformity, or any thing tending thereunto, did immediately issue, from that fountain of goodness and wisdom, and therefore doubtless man, the most excellent work of his hands, the greatest glory of his Creator, was then without spot or blemish, endued with all those perfections, his nature, and state of obedience, was capable of: and careful we must be, of casting any aspersions of defect on him, that we will not with equal boldness ascribe to the image of God?  
Nothing doth more manifest the deviation of our nature, from its first institution, and declare the corruption wherewith we are polluted, than that propensity which is in us to every thing that is evil, that inclination of the flesh, which lusteth always against the spirit, that lust and concupiscence, which fomenteth, conceiveth, hatcheth, bringeth forth, and nourisheth sin: that perpetual proneness that is in unregenerate nature, to every thing, that is contrary to the pure and holy Law of God: now because neither Scripture nor experience, will suffer Christians quite to deny this pravity of our nature, this averseness from all good, and propensity to sin, the Arminians extenuate it, as much as they are able: affirming that it is no great matter; no more than Adam, was subject unto, in the state of innocency: but what? did God create in Adam, a proneness unto evil? was that a part of his glorious image, in whose likeness he was framed? yea, saith Corvinus, 
a Ex ratione creationis homo habebat affectum ad ea quae vetabantur. Cor ad Mol. cap. 6. s. 1.  By reason of his creation, man had an affection to what was forbidden by the Law, but yet this seems injustice, that God should give a man a law to keep, 
b Deus homini repugnantiam indidit adversus legem. joh. Ghost. in Synod. confess.  and put upon his nature a repugnancy to that law, as one of them affirmed at the Synod of Dort. No? saith the former Author: 
c Homo non est idoneus cui lex feratur. quando in eo, ad id quod lege vetatur, non est propensio, ac inclinatio naturalis. Cor. ad. Molin. cap. 10. sect. 15.  Man had not been fit, to have had a law given unto him, had he not been endued, with a propension, and natural inclination, to that which is forbidden by the law; but why is this so necessary in men, rather than Angels? no doubt there was a law, a rule, for their obedience, given unto them at their first creation, which some transgressed, when others kept it inviolate: had they also a propensity to sin, concreated with their nature? had they a natural affection, put upon them by God, to that which was forbidden by the law? let them only who will be wise, beyond the word of God, affix such injustice on the righteous judge of all the earth: but so it seems it must be: 
d Inclinatio ad peccandum ante lapsum in homine suit, licet non ita vehemens ac inordinata ut nunc est. Armin. ad Artic. Respon.  There was an inclination in man, to sin before the fall, though not altogether so vehement and inordinate as it is now, saith Arminius: hitherto we have thought, that the original righteousness, wherein Adam was created, had comprehended the integrity and perfection of the whole man: not only that whereby the body was obedient unto the soul, and all the affections subservient to the rule of reason for the performance of all natural actions: but also a light, uprightness, and holiness of grace, in the mind and will, whereby he was enabled to yield obedience unto God, for the attaining of that supernatural end, whereunto he was created? No? but 
e justitia originalis instar fraenifuit quod praestabat internae concupiscentiae ordinationem. Cor. ad. Mol. c. 8. ● 1.  original righteousness, say our new Doctors, was nothing but a bridle: to help keep man's inordinate concupiscence within bounds: so that the faculties of our souls, were never endued with any proper innate holiness of their own: 
f In spirituali morte non separantur proprie dona spiritualia a voluntate, quia illa nunquam fuerunt ei insita. Rem. coll. Hag. fol. 250.  In the spiritual death of sin, there are no spiritual gifts properly wanting in the will, because they were never there, say the six Collocutors at the Hague.  
The sum is, man was created with a nature, not only weak and imperfect, unable by its native strength, and endowments to attain that supernatural end, for which he was made, and which he was commanded to seek, but depraved also, with a love and desire of things repugnant to the will of God, by reason of an inbred inclination to sinning. It doth not properly belong to this place, to show, how they extenuate those gifts also, with which they cannot deny, but that he was endued, and also deny those which he had: as a power to believe in Christ, or to assent unto any truth, that God should reveal unto him: and yet they grant this privilege, to every one of his posterity, in that depraved condition of nature, whereinto by sin he cast himself and us: we have all now a power of believing in Christ, that is, Adam by his fall obtained a supernatural endowment, far more excellent, than any he had before; and let them not here, pretend the universality of the new covenant, until they can prove it, and I am certain it will be long enough: but this I say, belongs not to this place: only let us see, how from the word of God, we may overthrow, the former odious heresy. God in the beginning created man in his own image, Gen. 1. 26. that is, upright: Eccles. 7. 29. endued with a nature composed to obedience, and holiness: that habitual grace, and original righteousness, wherewith he was invested, was in a manner due unto him, for the obtaining of that supernatural end, whereunto he was created: an universal rectitude of all the faculties of his soul, advanced by supernatural graces, enabling him to the performance of those duties whereunto they were required, is that which we call the innocency of our first parents: our nature was then inclined to good only, and adorned with all those qualifications, that were necessary, to make it acceptable unto God, and able to do what was required of us by the law, under the condition of everlasting happiness. Nature, and grace, or original righteousness, before the fall, ought not to be so distinguished, as if the one were a thing prone to evil, resisted and quelled by the other: for both complied in a sweet union and harmony, to carry us along in the way of obedience, to eternal blessedness: no contention between the flesh and the spirit, but as all other things at theirs, so the whole man jointly aimed at his own chiefest good: having all means of attaining it in his power: that there was then no inclination to sin, no concupiscence of that which is evil, no repugnancy to the Law of God, in the pure nature of man: is proved, because  
First, The Scripture describing the condition of our nature, at the first creation thereof, intimates no such propensity to evil, but rather an holy perfection, quite excluding it: we are created in the image of God, Gen. 1. 27. in such a perfect uprightness, as is opposite to all evil inventions, Eccles. 7. 29. to which image, when we are again in some measure renewed, by the grace of Christ, Colos. 3. 10. We see by the first fruits, that it consisted in righteousness and holiness; in truth and perfect holiness. Ephes. 4. 24.  
Secondly, An inclination to evil, and a lusting after that which is forbidden, is that inordinate concupiscence, wherewith our nature is now infected, which is every where in the Scripture condemned as a sin: Saint Paul in the seventh to the Romans, affirming expressly that it is a sin, and forbidden by the Law: vers. 1. producing all manner of evil, and hindering all that is good: a body of death: verse. 24 and Saint james maketh it even the womb of all iniquity, james 1. 14, 15. surely, our nature was not at first yoked with such a troublesome inmate; where is the uprightness and innocency we have hitherto conceived our first parents to have enjoyed before the fall? a repugnancy to the law must needs be a thing sinful: an inclination to evil, to a thing forbidden, is an anomy, a deviation, and discrepancy from the pure and holy law of God: we must speak no more then of the state of innocency, but only of a short space, wherein no outward actual sins, were committed: their proper root, if this be true was concreated with our nature: is this that obediential harmony to all the commandments of God, which is necessary for a pure and innocent creature, that hath a law prescribed unto him? by which of the ten precepts, is this inclination to evil required? is it by the last, thou shalt not covet? or by that sum of them all, thou shalt love the Lord thy God, with all thy heart, etc. is this all the happiness of Paradise? to be turmoiled with a nature swelling with abundance of vain desires? and with a main stream carried headlong to all iniquity, if its violent appetite be not powerfully kept in by the bit and bridle of original righteousness? 
g Vidi ego zelantem parvulum nondum loquebatur, & intuebatur pallidus, amaro aspectu colluctaneum suum: Aug.  So it is we see with children now, and so it should have been with them in Paradise, if they were subject to this rebellious inclination to sin.  
Thirdly, and principally, whence had our primitive nature this affections to those things that were forbidden it? this rebellion, & repugnancy to the law, which must needs be an anomy, and so a thing sinful: there was as yet no demerit, to deserve it as a punishment? what fault is it to be created? 
h Operatio quae simul incipit cum esse rei, est ei ab agente, à quo habet ésse, sicut moveri sursum inest igni à generate. Alva●. p. 199.  The operation of any thing which hath its original, with the being of the thing itself, must needs proceed from the same cause, as doth the essence or being itself: as the fires tending upwards, relates to the same original, with the fire: and therefore this inclination or affection, can have no other Author but God: by which means he is entitled not only to the first sin, as the efficient cause, but to all the sins in the world, arising from thence: plainly and without any strained consequencies, he is made the author of sin: for even those positive properties, which can have no other fountain but the author of Nature, being set on evil are directly sinful. And here the Idol of freewill, may triumph in this victory over the God of heaven: heretofore all the blame of sin lay upon his shoulders, but now he begins to complain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is God and the fate of our creation, that hath placed us in this condition of naturally affecting that which is evil: back with all your charges, against the ill government of this new Deity, within his imaginary dominion: what hurt doth he do, but incline men unto evil: and God himself did no less, at the first? but let them that will, rejoice in these blasphemies, it sufficeth us to know, that God created man upright, though he hath sought out many inventions: so that in this following dissonancy, we cleave to the better part.  


S. S.  
So God created man in his own image, in the likeness of God created he him, male and female created he them: Gen, 1. 27.  
Put on the new man which is renewed in knowledge after the image of him that made him: Colos. 3. 10.  
— which after God is created in righteousness and true holiness, Ephes. 4. 24.  
Lo this only have I found, that God hath made man upright, but he hath sought out many inventions: Eccles. 7. ●9.  
— By one man sin entered into the world, and death by sin, Rom. 5. 12.  
Let no man say when he is tempted I am tempted of God, for God tempteth no man, but every one is tempted when he is drawn away of his own lust: jam. 1. 13. 14.   

Lib. Arbit.  
There was in man before the fall an inclination to sinning, though not so vehement and inordinate as now it is: Armin.  
God put upon man a repugnancy to his law: Gesteranus in the Synod.  
Man by reason of his creation had an affection to those things that are forbidden by the Law: Corvinus.  
The will of man had never any spiritual endowments: Rem. Apol.  
It was not fit that man should have a law given him, unless he had an natural inclination to what was forbidden by the Law: Corvinus.     

CHAP. IX.  
Of the death of Christ, and of the efficacy of his merits.  
THe sum of those Controversies, wherewith the Arminians, and their abettors have troubled the Church, about the death of Christ, may be reduced to heads. First, concerning the object of his merit, or whom he died for. Secondly, concerning the efficacy and end of his death, or what he deserved, procured, merited, and obtained, for them for whom he died: in resolution of the first, they affirm, that he died for all, and every one,: of the second, that he died for no one man at all; in that sense, Christians have hitherto believed that he laid down his life, and submitted himself to bear the burden of his Father's wrath, for their sakes. It seems to me a strange extenuation of the merit of Christ, to teach, that no good at all by his death doth redound to divers of them for whom he died: what participation, in the benefit of his suffering, had Pharaoh or Judas? do they not at this hour, and shall they not to eternity, feel the wait and burden of their own sins? had they either grace in this world, or glory in the other, that they should be said to have an interest in the death of our Saviour? Christians have hitherto believed, that for whom Christ died, for their sins he made satisfaction; that they themselves should not externally suffer for them: is God unist to punish twice, for the same fault? his own Son once? and again the poor sinners, for whom he suffered? I cannot conceive an intention in God, that Christ should satisfy his justice for the sin of them, that were in hell some thousands of years before, and yet be still resolved to continue then punishment on them to all eternity? no doubtless; Christ giveth life to everyone, for whom he gave his life: he looseth not one of them, whom he purchased with his blood.  
The first part of this Controversy, may be handled, under these two questions. First, whether God giving his Son, and Christ making his soul a ransom for sin, intended thereby to redeem all and every one, from their sins, that all and every one alike, from the beginning of the world, to the last day, should all equally be partakers of the fruits of his death and passion; which purpose of theirs is in the most frustrate. Secondly, whether God had not a certain infallible intention, of gathering unto himself a chosen people, of collecting a Church of first borne, of saving his little flock, of bringing some certainly to happiness, by the death of his only Son, which in the event he doth accomplish:  
The second part also may be reduced to these two heads: first, whether Christ did not make full satisfaction, for all their sins for whom he died, and merited glory, or everlasting happiness, to be bestowed on them, upon the performance of those conditions, God should require? Secondly, (which is the proper Controversy I shall chiefly insist upon,) whether Christ did not procure for his own people, a power to become the Sons of God, merit and deserve at the hands of God for them, grace, faith, righteousness, and sanctification, whereby they may be enabled infallibly, to perform the conditions of the new Covenant, upon the which, they shall be admitted to glory.  
To the first Question, of the first part of the Controversy, the Arminians answer affirmatively, to wit, that Christ died for all alike, the benefit of his Passion, belongs equally to all the posterity of Adam: and to the second negatively, that God had no such intention of bringing many chosen sons unto salvation, by the death of Christ; but determined of grace and glory, no more precisely to one, then to another, to john, than judas, Abraham, than Pharaoh: both which as the learned Moulin observed, 
a Molin suffrag. ad Synod. Dordra.  seem to be invented to make Christianity ridiculous, and expose our Religion, to the derision, of all knowing men: for who can possibly conceive that one by the appointment of God should die for another; and yet that other, by the same justice be allotted unto death himself, when one's death only was due: that Christ hath made a full satisfaction for their sins, who shall everlastingly feel the weight of them, themselves; that he should merit and obtain reconciliation with God for them, who live and die his enemies: grace and glory for them, who are graceless in this life, and damned in that which is to come: that he should get remission of sins for them, whose sins were never pardoned: in brief, if this sentence be true, either Christ by his death did not reconcile us unto God, make satisfaction to his justice for our iniquities, redeem us from our sins, purchase a kingdom, an everlasting inheritance for us, which, I hope no Christian will say, or else all the former absurdities must necessarily follow, which no rational man will ever admit.  
Neither may we be charged, as straitners of the merit of Christ: for we advance the true value and worth thereof, (as hereafter will appear,) far beyond all, that the Arminians ascribe unto it: we confess that, that blood of God, Acts 20. 28. of the Lamb without spot or blemish, 1. Pet. 1. 19 was so exceedingly precious, of that infinite worth and value, that it might have saved a thousand believing worlds, john 3. 16. Rom. 3. 22. his death was of sufficient dignity, to have been made a ransom, for all the sins of every one in the world: and on this internal sufficiency of his death and passion, is grounded the universality of Evangelicall promises, which have no such restriction in their own nature, as that they should not be made to all, and every one, though the promulgation and knowledge of them, is tied only to the good pleasure of Gods special providence, Matth. 16. 17. as also that Oeconomie, and dispensation of the new Covenant, whereby the partition wall being broken down, there remains no more difference between jew, and Gentile, the utmost borders of the Earth being given in for Christ's inheritance: so that in some sense, Christ may be said to die for all, and the whole world: first, in as much as the worth and value of his death, was very sufficient to have been made a price for all their sins: secondly, in as much as this word All, is taken for some of all sorts, not for every one, of every sort, as it is frequently used in the holy Scripture, so Christ being lifted up drew all unto him, john 12. 32. that is, believers out of all sorts of men: the Apostles cured all diseases, or some of all sorts, they did not cure every particular disease, but there was no kind of disease, that was exempted from their power of healing: so that where it is said, that Christ died for all, it is meant either; first, all the faithful; or secondly, some of all sorts; thirdly, not only jews, but Gentiles: For,  
Secondly, the proper counsel and intention of God, in sending his Son into the world, to die, was, that thereby he might confirm and ratify, the new Covenant to his elect: and purchase for them, all the good things, which are contained in the tenure of that Covenant: to wit, grace, and glory: that by his death, he might bring many, (yet some certain) children to glory, obtaining for them, that were given unto him, by his Father, that is, his whole Church, reconciliation with God, remission of sins, faith, righteousness, sanctification and life eternal: that is, the end, to which they are to be brought, and the means whereby God will have them attain it: he died that he might gather the dispersed children of God, and make them partakers of everlasting glory, to give eternal life, to all that God gave unto him, john 17. 2. And on this purpose, of himself, and his Father, is founded the intercession of Christ, for his elect and chosen people, performed partly on the earth, john 17. partly in heaven before the Throne of grace: which is nothing but a presentation of himself, and his merits, accompanied with the prayers of his Mediatorship, before God: that he would be pleased to grant, and effectually to apply, the good things, he hath by them obtained, to all for whom he hath obtained them: his intercession in heaven, is nothing but a continued oblation of himself. So that whatsoever Christ impetrated, merited, or obtained, by his death and passion, must be infallibly applied unto, and bestowed upon them, for whom he intended to obtain it: or else his intercession is vain, he is not heard in the prayers of his mediatorship: an actual reconciliation with God, and communication of grace and glory, must needs betid all them that have any such interest in the righteousness of Christ, as to have it accepted for their good: the sole end, why Christ would so dear purchase those good things, is an actual application of them, unto his chosen: God set forth the propitiation of his blood, for the remission of sins. that he might be the justifier of him that believeth on Jesus: Rome, 3. 25, 26. But this part of the Controversy is not that which I principally intent: only I will give you a brief sum, of those reasons which overthrow their heresy, in this particular branch thereof.  
First, the death of Christ, is in divers places of the Scripture restrained to his people, and elect, his Church, and sheep: Matth. 1. 21. john 10. 11, 12, 13. Acts 20. 28. Ephes. 5. 25. john 11. 52. Rom. 8. 32, 33. Heb 2. 10. 13. Revel. 5. 9 Dan. 9 27. and therefore the good purchased thereby, ought not to be extended, to dogs, reprobates, and those that are without.  
Secondly, for whom Christ died, he died as their sponsor, in their room and turn, that he might free them from the guilt, and desert of death, which is clearly expressed, Rom. 5. 6, 7, 8. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes, we are healed: Isa. 53. 5, 6, etc. He hath redeemed us, from the curse, being made a curse for us: Galat. 3. 13. He made him to be sin for us, who knew no sin, 1 Cor. 5. 21. Evidently he changeth turns with us, that we might be made the righteousness of God in him: yea in other things, it is plain in the Scripture, that to die for another, is to take his place and room, with an intention that he should live: 2 Sam, 18. 33. Rom. 5. So that Christ dying for men, made satisfaction, for their sins, that they should not die: now for what sins he made satisfaction, for them the justice of God is satisfied, which surely is not done for the sins of the reprobates, because he justly punisheth them to eternity, upon themselves: Matth. 5. 26.  
Thirdly, for whom Christ died, for them also he rose again, to make intercession for them, for whose offences he was delivered, for their justification he was raised: Rom. 4. 25. and Chap. 5. 10. He is a high Priest to make intercession for them in the holiest of holies, for whom by his blood he obtained everlasting redemption, Heb. 9 11. 12. Those two acts of his Priesthood are not to be separated, it belongs to the same Mediator for sin, to sacrifice and pray: our assurance that he is our Advocate, is grounded on his being a propitiation for our sins: he is an Advocate, for every one, for whose sins his blood was a propitiation: 1 john 2, 1, 2. But Christ doth not intercede, and pray for all, as himself often witnesseth: john 17. He maketh intercession only for them, who come unto God by him: Heb. 7. 24. He is not a Mediator of them that perish, no more then and Advocate of them that fail in their suits, and therefore the benefit of his death also must be restrained to them, who are finally partakers of both: we must not so disjoin the offices of Christ's Mediatorship, that one of them may be versated about some towards whom he exerciseth not the other: much less ought we, so to separate the several acts of the same office. For whom Christ is a Priest, to offer himself a sacrifice, for their sins, he is surely a King, to apply the good things purchased by his death unto them, asb Arminius himself confesseth; much more to whom he is a Priest by sacrifice he will be a Priest by intercession: and therefore, seeing he doth not intercede and pray for every one, he did not die for every one.  
Fourthly, for whom Christ died, he merited grace, and glory, faith, and salvation, and reconciliation with God, as I shall show hereafter; but this he hath not done for all, and every one: many do never believe, the wrath of God remaineth upon some, the wrath of God abideth on them that do not believe: 1 john 3. 16. To abide, argueth a continued uninterrupted act: now to be reconciled to one, and yet to lie under his heavy anger, seem to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that will scarce consist together: the reasons are many, I only point at the heads of some of them.  
Fifthly, Christ died for them, whom God gave unto him, to be saved, Thine they were, and thou gavest them unto me: joh. 17. 6. He layeth down his life, for the sheep committed to his charge: john 10. 11. But all are not the sheep of Christ, all are not given unto him of God, to be brought to glory: for of those that are so given, there is not one that perisheth, for he giveth eternal life to as many as God hath given him: john 17. 2. No man is able to pluck them out of his Father's hands: Chap. 10. 28, 29.  
Sixthly, look whom, and how many, that love of God embraced, that was the cause of sending his Son to redeem them: for them, and so many, did Christ according to the counsel of his Father, and in himself intentionally, lay down his life: now this love is not universal, being his good pleasure of blessing with spiritual blessings and saving some in Christ: Ephes. 1. 4, 5. which good pleasure of his, evidently comprehendeth some, when others are excluded, Matth. 11. 25, 26. yea the love of God in giving Christ for us is of the same extent, with that grace, whereby he calleth us to faith, or bestoweth faith on us: for he hath called us with an holy calling, according to his own purpose and grace, which was given us in jesus Christ: 2 Tim. 2. 9 which doubtless is not universal and common unto all.  
Innumerable other reasons there are to prove, that seeing God hath given his elect only, whom only he loved to Christ to be redeemed: and seeing that the Son loveth only those who are given him of his Father, and redeemeth only whom he loveth: seeing also that the holy Spirit, the love of the Father and the Son, sanctifieth all, and only them that are elected, and redeemed▪ it is not our part, with a preposterous liberality against the witness of Christ himself, to assign the salvation attained by him, as due to them, that are with out the Congregation of them whom the Father hath loved, and chosen: without that Church, which the Son loved and gave his life for it, nor none of the members of that sanctified body, whereof Christ is the Head and Saviour: I urge no more, because this is not that part of the Controversy that I desire to lay open.  
I come now to consider the main Question of this difference, though sparingly handled by our Divines: concerning what our Saviour merited, and purchased for them for whom he died: and here you shall find the old Idol playing his pranks, and quite divesting the merit of Christ, from the least ability or power, of doing us any good; for though the Arminians pretend very speciously, that Christ died for all men: yet in effect, they make him die for no one man at all: and that by denying the effectual operation of his death, and ascribing the proper issues of his passion, to the brave endeavours of their own Pelagian Deity.  
We (according to the Scriptures) plainly believe, that Christ hath by his righteousness, merited for us grace and glory; that we are blessed with all spiritual blessings, in, though, and for him: that he is made unto us righteousness, and sanctification, and redemption; that he hath procured for us, and that God for his sake, bestoweth on us every grace, in this life, that maketh us differ from others, and all that glory we hope for, in that which is to come: he procured for us remission of all our sins, an actual reconciliation with God, faith, and obedience: yea, but this is such a desperate doctrine, as stabs at the very heart of the Idol: and would make him as altogether useless, as if he were but a figgetree log: what remaineth for him to do, if all things in this great work of our salvation, must be thus ascribed unto Christ, and the merit of his death? Wherefore the worshippers of this great God, Lib. Arbit. oppose their engines against the whole fabric, and cry down the title of Christ's merits, to these spiritual blessings, in the behalf of their imaginary Deity.  
Now because they are things of a twofold denomination, about which we contend, before the king of heaven; each part producing their evidence; the first springing from the favour of God towards us: the second from the working of his grace, actually within us, I shall handle them severally, and apart: especially because to things of this latter sort, gifts, as we call them, enabling us to fulfil the condition, required, for the attaining of glory, we lay a double claim, on God's behalf: First, as the death of Christ, is the meritorious cause procuring them of him: Secondly, as his free grace is their efficient cause working them in us; they also producing a double title, whereby, they would invest their beloved darling, with a sole propriety in causing these effects. First, in regard that they are our own acts performed in us, and by us: secondly, as they are parts of our duty, which we are enjoined to do, so that the quarrel is directly between Christ's Merits and our own freewill, about procuring the favour of God, and obtaining grace and righteousness, let us see what they say to the first.  
They affirm 
c Immediata mortis Christi effectio, ac passionis, illa est, non actualis peccatorum, ab his aut illis ablatio, non actualis remissio, non justificatio, non actualis horum aut illorum redemptio: Armin. Antiperk, p. 76.  that the immediate, and proper effect, or end, of the death and passion of Christ, is not an actual oblation of sin from men, not an actual remission of iniquities, justification and redemption, of any soul: that is, Christ his death, is not the meritorious cause of the remission of our sins, of redemption, and justification: the meritorious cause, I say, for of some of them, as of justification, as it is terminated in us, we confess there are causes of other kinds, as faith is the instrument, and the holy Spirit the efficient thereof. But for the sole meritorious procuring cause, of these spiritual blessings, we always took it to be the righteousness, and death of Christ: believing plainly, that the end why Christ died, and the fruit of his sufferings, was our reconciliation with God, redemption from our sins, freedom from the curse, deliverance from the wrath of God, and power of hell: though we be not actual partakers of these things to the pacification of our own consciences, without the intervening operation of the holy Spirit, and faith by him wrought in us.  
But if this be not? Pray what is obtained by the death of Christ? Why 
d Reconciliatio potentialis & conditionata non actualis & absoluta, per mortem Christi impetratur: Corvin. ad. Molin. cap 28. sect. 11.  a potential, conditionate reconciliation, not actual, and absolute, saith Corvinus: But yet this potential reconciliation, being a new expression, never intimated in the Scripture, and scarce of itself intelligible, we want a further explanation of their mind, to know what it is that directly they assign to the merits of Christ: wherefore, they tell us, that the fruit of his death, was such 
e Remissionis, justificationis, & redemptionis, apud Deum impetratio, qua facto est, ut Deus jam possit, utpote iustitia cui satisfactum est non obstante hominibus peccatoribus peccata remittere: Armin. ubi sup.  an impetration, or obtaining of reconciliation with God, and redemption for us: that God thereby hath a power, his justice being satisfied, and so not compelling him to the contrary, to grant remission of sins, to sinful men, on what condition, he would: or as another speaketh it, 
f Autoris mens non est alia, quam effuso sanguine Christi reconciliandi mundum Deo jus impetratum fuisse, & inito novo faedere & gratioso cum hominibus, Deum gratiae oftium, omnibus denuo poenitentiae ac verae in Christum fidei, lege adaperuis●e: Epistol: ad Wala●. sol. ●3.  There was by the effusion of Christ's blood, a right obtained unto, and settled in God, of reconciling the world, and of opening unto all, a gate of repentance, and faith in Christ: But now whereas, the Scripture every where affirmeth, that Christ died for our good, to obtain blessings for us, to purchase our peace, to acquire and merit for us, the good things contained in the promise of the Covenant, this opinion seems to restrain the end, and fruit thereof, to the obtaining of a power; and liberty unto God, of prescribing us a condition whereby we may be saved: but yet it may be, thus much at least Christ obtained of God in our behalf, that he should assign faith in him, to be this condition, and to bestow it upon us also: No, neither the one, nor the other, 
g Potuisset Deus, si ita sapientiae suae visum fuisset, operarios, Judaeos, vel alios etiam praeter fideles eligere, quia potuit aliam salutis conditionem, quam fidem in Christum exigere, Grevinch. ad Ames. p. 415.  after all this, had it so seemed good unto his wisdom, God might have chosen the jews, and others, following the righteousness of the law, as well as believers, because he might have assigned, any other condition of salvation besides faith in Christ: saith Grevinchovius: Notwithstanding then the death of Christ for us, we might have been held to the old rule, Do this and live: but if this be true, I cannot perceive how it may be said, that Chrid died to redeem us from our sins, to save our souls, and bring us unto glory: neither perhaps, do they think this to be any great inconvenience, for the same Author affirmeth, that 
h Christus non est proprie mortuus ad aliquem falvandum. idem, ibid. fol. 8.  Christ cannot be said properly to die, to save any one. And a little after he more fully declares himself, 
i Postquam impetratio praestita ac peracta esset, Deo jus suum integrum mansit, pro arbitrio suo, eam applicare, vel non applicare, nec applicatio finis impetrationis propriae fuit, sed jus, & potestas applicandi, quibus & qualibus vellet. pag. 9  That after Christ had obtained all that he did obtain by his death, the right remained wholly in God, to apply it, or not to apply it, as it should seem good unto him: the application of grace and glory, to any man, was not the end for which Christ obtained them, but to get a right and power unto God, of bestowing those things on what sort of men he would: which argues no redemption of us from our sins, but a vindication of God from such a condition, wherein he had not power to forgive them; not an obtaining of salvation for us, but of a liberty unto God of saving us, on some condition or other.  
But now, after God hath got this power by the death of Christ, and out of his gracious good pleasure, assigned faith to be the means for us to attain those blessings, he hath procured himself a liberty to bestow? Did Christ obtain this faith for us, of him? if it be a thing not in our own power? No: 
k Fides non est impetrata merito Christi, etc. Cor. ad Mol. cap. 28. pag. 419.  Faith is not obtained by the death of Christ, saith Corvinus: so that there is no good thing, no spiritual blessing, into which, any man in the world hath any interest by the death of Christ: which is not so great an absurdity, but that they are most ready to grant it: 
l Se omnino credere, futurum fuisse, ut finis mortis Christi constaret, etiamsi nemo credidisset, idem. cap. 27. sect. 3. 4.  Arnoldus confesseth, that he believes, that the death of Christ might have enjoyed its end, or his merit it's full force, although, never any had believed: and again, 
m Posita & praestita Christi morte & satisfactione, fieri potest, ut nemine, novi faederis conditionem, praestante, nemo salvaretur: idem. Grevinch. ad Ames. fol. 9  the death and satisfaction of Christ being accomplished, it might come to pass, that, none fulfilling the condition of the new Covenant, none should be saved, so also saith Grevinchovius: Oh Christ, that any pretending to profess thy holy Name, should thus slight the precious work of thy death and passion? surely, never any before, who counted it their glory to be called Christians, did ever thus extenuate (their friends the Socinians only excepted) the dignity of his merit and satisfaction: take but a short view of what benefit they allow to redound to us, by the effusion of his precious blood, and you may see what a pestilent heresy, these men have laboured to bring into the Church: neither faith nor salvation, grace nor glory, hath he purchased for us, not any spiritual blessing, that by our interest in his death we can claim to be ours: it is not such a reconciliation with God, as that he thereupon, should be contented again to be called our God, it is not justification, nor righteousness, nor actual redemption from our sins, it did not make satisfaction for our iniquities, and deliver us from the curse: 
n Impetratio salutis pro omnibus, est acquisitio possibilitatis, ut nimirum Deus illaesa sua justitia hominem peccatorem possit recipere in gratiam: Rem. Coll. Hag p. 172.  only it was a means of obtaining such a possibility of salvation, as that God without wronging of his justice, might save us if he would, one way or other: so that when Christ had done all that he could, there was not one man in the world immediately the better for it: notwithstanding the utmost of his endeavour, every one might have been damned with judas to the pit of hell▪ 
o Pro Juda ac Petro mortuus est Christus, & pro Simone Mago & Juda tam pro Paulo & Petro: Rem. Synod. fol. 320.  for he died as well for Simon Magus and judas, as he did for Peter and Paul, say the Arminians: Now if no more good redound to us by the death of Christ, then to Simon Magus, we are not much obliged to him for our salvation: Nay, he may be rather said to have redeemed God, then us, for he procured for him immediately a power to redeem us if he would; for us, only by virtue of that power, a possibility to be redeemed: which leaves nothing of the nature of merit annexed to his death: for that deserveth that something be done, not only that it may be done: the workman deserveth that his wages be given him, and not that it may be given him. And than what becomes of all the comfort and consolation that is proposed to us in the death of Christ: but it is time to see how this stubble is burned and consumed by the word of God: and that established which they thought to overthrow.  
First, It is clear that Christ died to procure for us an actual reconciliation with God: and not only a power for us to be reconciled unto him: for when we were enemies, we were reconciled to God, by the death of his son: Rom. 5. 10. we enjoy an actual reconciliation unto God by his death: he is content to be called our God, when we are enemies, without the intervening of any condition on our part required: though the sweetness, comfort, and knowledge of this reconciliation, do not compass, our souls before we believe in him. Again, we have remission of sins by his blood, and justification from them, not a sole vindication into such an estate, wherein, if it please God, and ourselves, our sins are pardonable: for we are justified through the redemption that is in jesus Christ, whom God hath set forth, to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins: Rom. 3. 24, 25. Yea, he obtained for us by his death, righteousness and holiness. He gave himself for his Church, that he might sanctify and cleanse it, Ephes. 5. 26. That he might present it unto himself a glorious Church, without spot, or wrinkle, that we should be holy, and without blemish: vers. 27. Where first, we have whom Christ died, or gave himself for, even his Church: secondly, what he obtained for it, holiness and righteousness, a freedom from the spots, and blemishes of sin, that is, the grace of justification and sanctity, he made him to be sin for us, who knew no sin, that we might become the righteousness of God in him: 2 Cor. 5. 21. And lastly he died, to purchase for us, an everlasting inheritance: Heb. 9 15. So that both grace and glory, are bestowed on them for whom he died, as the immediate fruits of his death and passion.  
Secondly, see what the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expressly assigneth, as the proper end and immediate effect, (according to the purpose of God, and his own intention) of the effusion of the blood of jesus Christ, and you shall find that he intended by it, to take away the sins of many, to make his soul an offering for sin, that he might see his seed, that the counsel of God, might prosper in his hand: Isaiah 53. to be a ransom for many, Matth. 20. 28. to bear the sins of many: Heb. 9 28. he bore our sins in his own body on the tree, that we should live unto righteousness, 1 Pet. 2. 24. that we might become the righteousness of God in him, 2 Cor. 5. 21. thereby reconciling us unto God, vers. 19 he died, to reconcile us unto God, in the body of his flesh, through death, that we might be holy and unblameable, Colos. 1. 21, 22. to purge our sins, Heb. 1. 3. to obtain an everlasting redemption for us, Heb. 9 12. so that if Christ by his death obtained what he did intend: he hath purchased for us, not only a possibility of salvation; but holiness, righteousness, reconciliation with God, justification, freedom from the guilt, and condemning power of sin: everlasting redemption, eternal life, and glory in heaven.  
Thirdly, I appeal unto the consciences of all Christians. First, whether they do not suppose the very foundation of all their consolation, to be stricken at, when they shall find those places of Scripture, 
p Heb. 7. 12. 15. 24. & 9 14. 28. Esa. 53. 11. 1 Joh. 2. 2. etc.  that affirm Christ to have died, to take away our sins, to reconcile us unto God, to put away, or abolish our transgressions, to wash and regenerate us, perfectly to save us, and purchase for us an everlasting redemption, whereby he is become unto us, righteousness, and redemption, and sanctification, the Lord our righteousness, and we become the righteousness of God in him: to be so wrested, as if he should be said only, to have done something, which these things might happily follow.  
Secondly, whither they think it not a ready way, to impair their love, and to weaken their faith in Christ, when they shall be taught, that Christ hath done no more for them, then for those that are damned in hell: that be their assurance never so great, that Christ died for them: yet there is enough to be laid to their charge to condemn them, that though God is said to have reconciled them unto himself in Christ, Colos. 1. 19, 20. yet indeed he is as angry with them, as with any reprobate in the world, that God loveth us not first, but so long as we continue in a state of enmity against him, before our conversion, he continues our enemy also: so that the first act of friendship or love, must be performed on our part, notwithstanding that the Scripture saith, we were reconciled unto God being enemies, Romans 5. vers. 10.  
Thirdly, Whither they have not hitherto supposed themselves bound to believe, that Christ died for their sins and rose for their justification? do they not think it lawful to pray, that God would bestow upon them, grace, and glory for Christ's sake? and to believe that jesus Christ was such a Mediator of the new Covenant, as procured for the persons Covenanted withal, all the good things comprehended in the promise of that Covenant.  
I will not further press upon this prevarication against Christian Religion, only I would desire all the lovers of jesus Christ seriously to consider, whether these men, do truly aim at his honour, and advancing the dignity of his merit, and not rather, at the crying up of their own endeavours, seeing the sole cause of their denying these glorious effects of the blood of Christ: is to appropriate the praise of them unto themselves, as we shall see in the next Chapter.  
These charges are never to be waved, by the vanity of their sophistical distinctions, as of that of impetration and application, which though it may be received, in an Orthodox meaning, yet not in that sense, or rather nonsense, whereunto they abuse it; viz. As though Christ had obtained that for some, which shall never be imparted unto them, that all the blessings procured by his death are proper to none, but pendent in the air for them that can or will catch them: whereupon when we object, 
g Sic efficacia meriti Christi: tota penes nos stabit, qui vocationem alioqui inefficacem efficacem, reddimus: sane, fieri aliter non potest, Rem. Apol. p. 93.  that by this means all the efficacy of the merit of Christ, is in our own power, they readily grant it, and say it cannot otherwise be: let them that can, receive these monsters in Christianity, for my part in these following contradictory assertions, I will choose rather to adhere to the authority of the word of God, then of Arminius and his sectaries.  


S. S.  
He made him to be sin for us who knew no sin, that we might become the righteousness of God in him, 2 Cor. 5. 21.  
He loved his Church and gave himself for it, that he might present it unto himself a glorious Church, not having spot or wrinkle or any such things, Ephes. 5. 26, 27.  
God was in Christ reconciling the world unto himself, 2 Cor. 5. 19  
When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand, Isa. 53. 10.  
By his knowledge shall my righteous servant justify many for he shall bear their iniquities, vers. 11.  
Christ was once offered to bear the sins of many, Heb. 9 28.  
By his own blood he entered in once into the holy place having obtained eternal redemption for us, vers. 12.  
He hath reconciled you in the body of his flesh, through death to present you holy and unblamable, Colos. 1. 22.  
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, etc.— that he might be just, and the justifier of him that believeth in jesus, Rom. 3. 25, 26.  
Who his own self bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes we are healed, 1 Peter 2. 24.   

Lib. Arbit.  
The immediate effect of the death of Christ is not the remission of sins, or the actual redemption of any, Armin.  
Christ did not properly die to save any one, Grevinch.  
A potential and conditionate reconciliation, not actual and absolute is obtained by the death of Christ, Corvin.  
I believe it might have come to pass that the death of Christ might have had its end, though never any man had believed, Corvi.  
The death and satisfaction of Christ being accomplished, yet it may so come to pass that none at all fulfilling the condition of the new covenant, none might be saved, idem.  
The impetration of salvation for all, by the death of Christ, is nothing but the obtaining of a possibility thereof, that God without wronging his justice, may open unto them a gate of mercy, to be entered on some condition, Rem. Coll. Hag.  
Notwithstanding the death of Christ, God might have assigned any other condition of salvation as well as faith, or have chosen the jews following the righteousness of the law, Grevin.  
Why then the efficacy of the death of Christ depends wholly on us: true? it cannot otherwise be? Rem. Apol.     

CHAP. X.  
Of the cause of faith, grace, and righteousness.  
THE second part of this controversy, is in particular, concerning grace, faith, and holiness, sincere obedience to the precepts of the new Covenant, all whose praise we appropriate to the most high, by reason of a double interest. First, of the merit of Christ which doth procure them for us. Secondly, of the holy Spirit which works them in us: the death of Christ is their meritorious cause, the Spirit of God and his effectual grace their efficient, working instrumentally with power by the word and ordinances: now because this would deprive the Idol of his chiefest glory, and expose him to open shame, like the bird furtivis nudata coloribus, the Arminians advance themselves in his quarrel, and in behalf of their darling, quite exclude both merit of Christ, and Spirit of God, from any title to their production.  
First, For the merit of Christ, whereas we affirm that God blesseth us with all spiritual blessings in him, or for his sake, Eph. 1. 3. amongst which, doubtless faith possesseth not the lowest room, that he is made unto us righteousness, and sanctification, and redemption; he was made sin for us, that we might be made the righteousness of God in him: that he is the Lord our righteousness, and glories to be called by that name: and whatsoever he is unto us, it is chiefly by the way of merit: that to us it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ's sake to believe on him, Phil. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is plainly referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given, as if the Apostle should have said, Christ is the meritorious cause of the bestowing of those good gifts, faith, and constancy unto martyrdom upon you, when I say we profess all these to be the proper and immediate products of the passion and blood of Christ, these turbulent Davusses, come in with a prohibition, and quite expel it from having any interest therein.  

a Nihil ineptius nihil vanius, quam regenerationem & fidem, merito Christi tribuere, si enim Christus dicatur nobis meritus fidem & regenerationem, tum fides conditio esse non poterat: quam à peccatoribus, Deus sub comminatione mortis aeternae exigeret: Rem. Apol. cap. 8. pag. 95. Si fides sit effectum meriti Christi non potest esse actus officii nostri: idem.  There is nothing more vain, nothing more foolish (say they in their Apology) then to attribute our regeneration, and faith, unto the death of Christ, for if Christ may be said to have merited for us faith, and regeneration, than faith cannot be a condition, whose performance God should require, at the hands of sinners, under the pain of eternal damnation: And again, If faith be the effect of the merit of Christ, it cannot be our duty; No? Suppose then that the Church should pray, that it would please God, for Christ's sake, to call home those sheep that belong to his fold, not as yet collected? that he would grant faith and repentance, for the merit of his Son, to them that are as yet a far off? were this an altogether vain and foolish prayer? let others think as they please, it is such a vanity, as I desire not to be weaned from, nor any one else I believe, that loves the Lord jesus in sincerity: Oh that Christians should patiently endure, such a diminution of their Saviour's honour? as with one dash of an Arminian pen, to have the chief effects of his death and passion quite obliterated: if this be a motive, to the love and honour of the Son of God, if this be a way, to set forth the preciousness of his blood, by denying the efficacy thereof, in enabling us by faith to get an interest in the new covenant: most Christians in the world are under a necessity of being new Catechised by these Seraphical Doctors.  
Until when, they must give us leave to believe, with the Apostle, that God blesseth us, with all spiritual blessings in Christ, Ephes. 1. 3. and we will take leave to account faith a spiritual blessing: and therefore bestowed on us for Christ's sake; again, since our regeneration is nothing but a purging of our consciences from dead works, that we may serve the living God: which being done by the blood of Christ, as the Apostle witnesseth, Heb. 9 14. we will ascribe our new birth, or forming anew to the virtue of that grace, which is purchased by his blood: that precious blood it is, which redeemeth us from our vain conversation, 1 Pet. 1. 18, 19 by whose efficacy we are vindicated from the state of sin and corrupted nature wherein we are born.  
The Arminians have but one argument, that ever I could meet with, whereby they strive to rob Christ of this glory, of meriting and procuring for us faith and repentance; and that is, because they are such acts of ours, as in duty and obedience to the precepts of the Gospel, we are bound to perform: 
b Rem. Apol. ubi sup. Corvin. ad Moli. cap. 28. sect. 9  and this they every where press at large, usque & usque, in plain terms they will not suffer their Idol to be accounted defective in any thing that is necessary to bring us unto heaven: now concerning this argument, that nothing which God requireth of us, can be procured for us by Christ: I would have two things noted. First, that the strength of it consists in this, that no gift of God bestowed upon us, can be a thing well pleasing to him as being in us: for all his precepts and commands signify only, what is well pleasing unto him, that we should be, or do; and it is not the meriting of any thing by Christ, but Gods bestowing of it, as the effect thereof, which hinders it from being a thing, requireable of us, as a part of our duty, which I shall consider hereafter: only now observe, that there being nothing in us, by the way of habit or act from the beginning of our faith, to the consummation thereof from our new birth, until we become perfect men in Christ, by the finishing of our course, that is not required of us in the Gospel, all, and every grace, whereof we are in this life partakers, are by this means denied to be gifts of God. Secondly, consider the extent of this argument itself: nothing whose performance is our duty, can be merited for us by Christ; when the Apostle beseecheth us, to be reconciled unto God, I would know, whether it be not a part of our duty to yield obedience to the Apostles exhortation: if not his exhortation is frivolous and vain, if so, then to be reconciled unto God, is a part of our duty, and yet the Arminians sometime seem to confess, that Christ hath obtained for us a reconciliation with God: the like may be said, in divers other particulars, so that this argument, either proveth that we enjoy no fruit of the death of Christ in this life: or (which is most true) it proveth nothing at all: for neither the merit of Christ procuring, nor God bestowing any grace, in the habit, doth at all hinder, but that in the exercise thereof, it may be a duty of ours, inasmuch as it is done in us, and by us: notwithstanding then this exception, which cannot stand by itself alone without the help of some other, not as yet discovered; we will continue our prayers, as we are commanded in the name of Christ: that is, that God would bestow upon us those things we ask for Christ's sake, and that by an immediate collation, yea even then when we cry, with the poor penitent, Lord help our unbelief, or with the Apostles, Lord increase our faith.  
Secondly, the second plea, on God's behalf, to prove him, the Author, and finisher of all those graces, whereof in this life we are partakers, ariseth, from what the Scripture affirmeth, concerning his working these graces in us, and that powerfully, by the effectual operation of his holy Spirit: to which, the Arminians oppose a seeming necessity, that they must needs be our own acts, contradistinct from his gifts, because they are in us, and commanded by him: the head then of this contention betwixt our God, and their Idol, about the living child of grace, is: whether he can work that in us, which he requireth of us: let us hear them pleading their cause.  

c Illud certissimum est, nec jubendum est quod efficitur, nec efficiendum quod jubetur, stulte jubet & vult, ab alio fieri aliquid, qui ipse quod jubet in eo efficere vult: Rem. Apol. cap 9 p. 105. a.  It is most certain that, that ought not to be commanded, which is wrought in us: and that cannot be wrought in us, which is commanded: he foolishly commandeth that to be done of others, who will work in them what he commandeth: saith their Apology. 
d At exigua conclusione pene tu totum Pelagianum dogma confirmas, dicendo, nullius laudis esse ac meriti: si id in eo Christus quod ipse donaverat praetulisset. Prosp. ad Collat. cap. 36.  O foolish Saint Prosper, who thought that it was the whole Pelagian heresy, to say, That there is neither praise, nor worth, as ours, in that, which Christ bestoweth upon us: foolish Saint Augustine, 
e Da Domine quod jubes, & jube quod vis. Aug.  praying, Give us O Lord, what thou commandest, and command what thou wilt: foolish Benedict Bishop of Rome, who gave such a form to his prayer, as must needs cast an aspersion of folly, on the most high: O 
f O Domine doce nos quid aganius, quo gradiamus ostend, quid efficiamus operare: Ben. Pap. in Concil. Legunstad.  Lord (saith he) teach us what we should do; show us whither we should go, work in us, what we ought to perform: O foolish Fathers of the second Arausican Council, affirming, 
g Multa in homine bona fiunt quae nonfacit homo: nulla vero facit homo bona, quae non Deus prastet, ut faciat. Consil: Arau. 2. Can. 20. Quotie● enim bona agimos, Deus in nobis & nobiscum, ut operemur, operatur: Can. 9  that many good things are done in man, which he doth not himself, but a man doth no good, which God doth not so work, that he should do it: And again, as often as we do good, God worketh in us, and with us, that we may so work: In one word, this makes fools of all the Doctors of the Church, who ever opposed the Pelagian heresy, in as much as they all unanimously maintained, that we are partakers of no good thing, in this kind without the effectual powerful operation, of the Almighty grace of God: and yet our faith and obedience so wrought in us, to be most acceptable unto him: yea, what shall we say to the Lord himself, in one place commanding us to fear him, and in another promising that he will put his fear into our hearts, that we shall not depart from him, is his command foolish, or his promise false: the Arminians must affirm the one, or renounce their heresy? but of this, after I have a little farther laid open this monstrous error, from their own words, and writings.  

h Anne conditionem quis serio & sapienter praescribet alteri, sub promisso praemii & poenae gravissimae comminatione, qui eam, in eo eui praescribit efficere vult, haec actio tota ludicra, & vix scaena digna est: Rem. Apol. cap. 9 p. 105. a.  Can any one, say they, wisely and seriously prescribe the performance of a condition to another, under the promise of a reward, and threatening of punishment, who will effect it in him, to whom it is prescribed? this is a ridiculous action, scarce worthy of the Stage: that is, seeing Christ hath affirmed, that whosoever believeth shall be saved, and he that believeth not shall be damned, Matth. 16. 16. whereby faith, is established, the condition of salvation, and unbelief, threatened with hell: If God should by his holy Spirit, ingenerate faith in the hearts of any, causing them so to fulfil the condition, it were a mere mockery, to be exploded from a Theatre as an unlikely fiction: which, what an aspersion it casts upon the whole Gospel of Christ, yea, on all Gods dealing with the children of men, ever since, by reason of the fall, they became unable of themselves, to fulfil his commands, I leave to all men's silent judgements: well then, seeing they must be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things inconsistent, that God should be so righteous, as to show us our duty, and yet so good and merciful, as to bestow his graces on us: let us hear more of this stuff: 
i Fides & conversio non possunt esse obedientia, si tantum ab aliquo, in alio, efficiantur: Rem Colloq. Hag. fol. 196.  faith and conversion cannot be our obedience, if they are worught in us by God, say they at the Hague: and Episcopius, 
k Absurdum est statuere Deum aut efficere per potentiam, aut procurare per sapientiam, ut electi ea faciant, quae ab ipsis, ut ipsi ea faciant, exigit & postulat Episcop. disp. pri. 8. Thes. 7.  That it is a most absurd thing, to affirm, that God either effects by his power, or procureth by his wisdom, that the elect should do those things, that he requireth of them: So that where the Scripture calls faith the gift, and work of God, they say it is an improper locution, in as much as he commands it, properly, it is an act or work of our own: And 
l Apol. cap. 9 ubi. sup. Deum dona sua in nobis coronare, dictum hoc Augustini nisi cum grano salis accipiatur neutiquam est admittendum: idem: Ibid. fol. 115.  for that renowned saying of Saint Augustine, that God crowneth his own gifts in us, that it is not to be received without a grain of salt: That is, some such gloss as wherewith they corrupt the Scripture: the sum at which they aim is, that to affirm, that God bestoweth any grace upon us, or effectually worketh them in us, contradicteth his word, requiring them as our duty, and obedience: by which means they have erected their Idol, into the throne of God's free grace and mercy, and attribute unto it all the praise, due to those many heavenly qualifications, the servants of God are endowed withal, for they never have more good in them, no, nor so much, as is required, all that they have, or do, is but their duty: which how derogatory it is to the merit of Christ, themselves seem to acknowledge, when they affirm, that he is no otherwise said to be a Saviour, 
m Atqui dices, sic servatores nostri essent omnes, (eodem sensu quo Christus) saltem ex parte qui praeconio, miraculis, martyriis salutis viam, confirmant: esto? quid tum: Idem. cap. 8.  then are all they, who confirm the way to salvation by preaching, miracles, martyrdom, and example: so that having quite overthrown the merits of Christ, they grant us to be our own Saviour's in a very large sense: Rem. Apol. fol. 96. All which assertions, how contrary they are to the express word of God, I shall now demonstrate.  
There is not one, of all those plain texts of Scripture, not one of those innumerable and invincible arguments, whereby the effectual working of God's grace, in the conversion of a sinner, his powerful translating us, from death to life, from the state of sin and bondage, to the liberty of the sons of God, which doth not overthrow this prodigious error. I will content my self with instancing in some few of them which are directly opposite unto it, even in terms,  
First, Deuter. 10. 16. The Lord commandeth the Israelites, to circumcise the foreskin of their hearts, and to be no more stiff necked: so that the circumcising of their hearts, was a part of their obedience, it was their duty so to do in obedience to God's commands: and yet in the 30. Chapter, vers. 6. he affirmeth, that he will circumcise their hearts, that they might love the Lord their God, with all their hearts: So that it seems, the same thing, in divers respects may be God's act in us, and our duty towards him: and how the Lord will here escape the Arminian censure, that if his words be true, in the latter place, his command in the former, is vain, and foolish, ipse viderit, let him plead his cause, and avenge himself, on those, that rise up against him.  
Secondly, Ezek. 18. 31. Make you a new heart, and a new spirit, for why will you die, O house of Israel? The making of a new heart, and a new spirit, is here required under a promise of a reward of life, and a great threatening of eternal death: so that, so to do, must needs be a part of their duty and obedience: and yet Chapter 36. vers. 36. He affirmeth that he will do this very thing, that here he requireth of them: a new heart also will I give you, and a new spirit, will I put within you, and I will take away the stony heart, out of your flesh, and give you an heart of flesh: and I will cause you to walk in my statutes, etc. In how many places also, are we commanded to fear the Lord, which when we do, I hope none will deny to be a performance of our duty; and yet Jerem. 32. 40. God promiseth that he will put his fear in our hearts, that we shall not depart from him.  
Thirdly, those two, against which they lay particular exceptions, faith, and repentance, are also expressly attributed, to the free donation of God: he granteth unto the Gentiles repentance unto life: Acts 11. 18. and of faith directly, it is not of ourselves, it is the gift of God: Ephes. 2. 8. To which assertion of the holy Spirit, I shall rather fasten my belief; then to the Arminians, affirming that it is no gift of God, because it is of ourselves: and yet this hindereth not, but that it may be styled, Our most holy faith: jude 20. Let them that will deny, that any thing can properly be ours, which God bestoweth on us: the Prophet accounted them not inconsistent, when he averred, that God worketh all our works in us: Isa. 26. 12. They are our works, though of his working: the Apostle laboured, though it was not he, but the grace of God that was with him: 1 Cor. 15. 10. He worketh in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his good pleasure, Philip. 2. 13. and yet the performance of our duty, may consist, in those acts of our wills, and those good deeds, whereof he is the Author: so that according to Saint 
n Petamus ut det quod ut habeamus jubet: Aug.  Augustine's counsel, we will still pray, that he would bestow, what he commandeth us to have.  
Fourthly, 1 Cor. 4. Who made thee differ from another, or what hast thou, that thou hast not received? Every thing that makes us differ from others, is received from God: wherefore the foundation of all difference in spiritual things between the sons of Adam: being faith and repentance, they must also of necessity, be received from above. In brief; Gods circumcising of our hearts, Colos. 2. 11. His quickening us when we are dead, Ephes. ●. 1. 2. Begetting us anew, john 1. 13. Making us in all things, such as he would have us to be, is contained in that promise of the New Covenant, Jerem. 32. 40. I will make with them an everlasting Covenant, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me: and is no way repugnant to the holy Scripture, declaring our duty, to be all this, that the Lord would have us: and now let all men judge, whether against so many, and clear testimonies of the holy Ghost, the Arminian reasons borrowed from the old Philosophers, be of any value: the sum of them all, you may find in Cicero, his third Book De Natura Deorum: 
o Quia sibi quisque virtutem acquirit,— neminem de sapientibus unquam de ea gratias Deo egisse, propter virtutem enim laudamur, & in virtute gloriamur, quod non fieret, si Donum esset Dei, non à nobis, Cicero De Nat. Deor.  Every one, saith he, obtaineth virtue for himself: never any wise man thanked God for that, for our virtue we are praised, in virtue we glory, which might not be, were it a gift of God: and truly this in softer terms, is the sum of the Remonstrants' Arguments in this particular.  
Lastly, observe, that this error, is that which of all others, the Orthodox Fathers did most oppose in the Pelagian heretics: yea and to this day, 
p Alvarez: disput. 86. ubi Aug. Thom. alios, citat.  the more learned Schoolmen stoutly maintain the truth herein against the innovating jesuits: with some few of the testimonies of the Ancients I will shut up this discourse: It 
q Certum est nos facere cum facimus, sed ille facet ut faciamus Aug. de Grat. et Lib. Arbit. cap. 16.  is certain, that when we do any thing we do it, saith Saint Augustine, but it is God that causeth us so to do: and in another place; 
r— Neque id donum Dei esse fateamur, quon●am exigi audivimus a nobis, praemio vitae si hoc fecerimus oblato? absit, ut hoc placeat particibus & defensoribus gratiae: Aug. de Praedest. San. cap. 20.  Shall we not account that to be the gift of God? because it is required of us, under the promise of eternal life? God forbid that this should seem so, either to the partakers, or defenders of grace: where he rejecteth both the error, and the sophism, wherewith it is upholden? 
s Tanta est erga homines bonitas Dei, ut nostra velit esse merita quae sunt ipsius dona: Caelest: Epist. ad Ep. Gal. cap. 12.  So also Coelestius Bishop of Rome in his Epistle to the Bishops of France: So great, saith he, is the goodness of God towards men, that he will have those good things to be our good duties (he calls them merits according to the phrase of those days) which are his own gifts: to which purpose I cited before two Canons out of the Arausican Council: and Saint Prosper in his Treatise, against Cassianus the Semipelagian, 
t Non enim conturbat nos, superbientium inepta quaerimonia; quia Liberum Arbitrium causantur anferri: si & principia & profectus, & perseverantia in bonis usque ad finem, Dei dona esse dicantur: Prosp. ad Collat. pag. 404.  affirmeth it, to be a foolish complaint of proud men, that freewill is destroyed, if the beginning, progress, and continuance in good, be said to be the gifts of God: and so the imputation of folly, wherewith the Arminians in my first Quotation, charge their opposers, being retorted on them, by this learned Father, I refer you to these following excerpta for a close.  


S. S.  
Circumcise the foreskin of of your hearts, and be no more stiff necked: Deut. 10. 16. And the Lord thy God will circumcise thy heart, and the heart of thy seed: Chap. 30. 6.  
Make you a new heart, and a new spirit, O house of Israel: Ezek. 18. 31. A new heart also will I give you, and a new spirit will I put within you: Chap. 36. 36.  
If you will fear the Lord, and serve him, then shall you continue following the Lord your God: 1 Sam. 12. 14.  
And I will put my fear into your hearts, that ye shall not depart from me: jerem. 32. 40.  
He hath wrought all our works in us: Isa. 26. 12.  
He worketh in us both to will and to do, of his good pleasure. Philip. 2. 13.  
He hath blessed us with all spiritual blessings in him: Ephes. 1. 3.  
To you it is given in the behalf of Christ to believe in him. Philip. 1. 29.  
The blood of Christ purgeth our consciences from dead works, to serve the living God: Heb. 9 14.   

Lib. Arbit.  
This is most certain that, that ought not to be commanded which is wrought in us: he foolishly commandeth that to be done of others, who will work in them what he commandeth: Rem. Apol.  
It is absurd to affirm that God either worketh by his power, or procureth by his wisdom, that the elect should do those things which God requireth of them: Episcopius.  
Faith and conversion cannot be acts of our obedience if they are wrought by God in us: Rem. Col. Hag.  
That God should require that of us, which himself will work in us, is a ridiculous action scarce fit for a stage: Rem. Apol.  
That saying of Augustine that God crowneth his own gifts in us, is not easily to be admitted. Ibid.  
There is nothing more vain and foolish then to ascribe faith and regeneration to the merit of Christ. Idem.     

CHAP. XI.  
Whether Salvation may be attained without the knowledge of or Faith in Christ Jesus.  
I Shall shut up all this discourse concerning the meritorious cause of Salvation, with their shutting out of Christ, from being the only one, and absolutely necessary means, to bring us unto heaven, to make us happy: this is the last Pile they erect upon their Babylonish foundation, which makes the Idol of humane self-sufficiency, every way perfect, and fit, to be sacricrificed unto: until these proud builders, to get materials for their own Temple, laid the Axe to the root of Christianity, we took it for grounded, that there is no salvation in any other, because there is none other name under heaven, given unto men, whereby we must be saved: Acts 4. 12. Neither yet shall their nefarious attempts, frighten us from our Creed, nor make us be wanting to the defence of our Saviour's honour, but I shall be very brief in the consideration of this Heterodoxie, nothing doubting, but that to have repeated it, is fully to have confuted it, in the judgement of all pious Christians.  
First then, they grant salvation, to the ancient patriarchs and jews, before the coming of Christ, without any knowledge of, or faith in him at all: Nay, they deny, that any such faith in Christ, was ever prescribed unto them, or required of them: 
a Certum est locum nullum esse, unde appareat, sidem istam, sub Vet. Test praeceptam fuisse, aut viguisse, Rem. Apol. cap. 7. fol. 91.  It is certain that there is no place in the Old Testament, from whence it may appear, that faith in Christ (as a Redeemer) was ever enjoined, or found in any of them: say they jointly, in their Apology: the truth of which assertion, we shall see hereafter: only they grant a general faith, involved under types, and shadows, and looking on the promise, as it lay hid in the goodness, and providence of God, which indirectly might be called a faith in Christ: from which kind of faith, I see no reason, why thousands of heathen Infidels should be excluded: agreeable unto these assertions, are the Dictates, of their Patriarch Arminius: 
b Consideretur omnis descriptio fidei Abrahae, Rom. 4. & apparebit in illa jesu Christi non fieri mentionem, express, sed illa tantum implicatione, quam explicare cuivis non est facile, Armin. Gavisus est videre natalem Isaac, qui fuit typus mei: idem.  affirming, that the whole description of the Faith of Abraham, Rom. 4. makes no mention of jesus Christ, either expressly or so implicitly as that it may be of any one, easily understood, and to the testimony of Christ himself, to the contrary, joh. 8. ●6. your father Abraham rejoiced to see my days and he saw it, and was glad: he answereth, he rejoiced to see the birth of Isaac, who was a type of me, a goodly gloss corrupting the text.  
Secondly, what they teach of the jews, that also, they grant concerning the Gentiles: living before the incarnation of Christ: they also might attain salvation, and be justified without his knowledge: for 
c Gentes sub veteri testamento viventes licet ipsis ista ratione qua Iudaeis non fuit revelatum: non tamen inde continuo ex faedere absolute exclusae sunt, nec à salute praecise exclusi judicari debent quia aliquo saltem modo vocantur. Corvi. defence. Armin. ad Tilen. fol. 107.  although saith Corvinus, the Covenant was not revealed unto them by the same means, that it was unto the jews: yet they are not to be supposed, to be excluded from the Covenant (of grace) nor to be excluded from salvation: for some way or other, they were called.  
Thirdly, they are come at length, to that perfection, in setting out this stain of Christianity, that Bertius on good consideration, denied this proposition, that no man can be saved, that is not engrafted into Christ, by a true faith: and 
d Nego hanc propositionem: neminem posse salvari, quam qui jesu Christo, perveram fidem sit insitus, Bert. ad sibrand. fol. 133.  Venator to this question, Whether the only means of salvation, be the life, passion, death, resurrection, and ascension of jesus Christ, answereth, no? thus they lay men in Abraham's bosom, who never believed in the son of Abraham: make them overcome the serpent, who never heard of the seed of the woman, bring goats into heaven, who never were of the flock of Christ, never entered by him the door: make men please God without faith, and obtain the remission of sins, 
e Ad hanc quaestionem an unica via salutis, sit vita passio mors resurrectio & asscensio jesu Christi? respondeo, non. Venat. apud Test. Hom. & Peltiam.  without the sprinkling of the blood of the Lamb: to be saved without a Saviour, redeemed without a redeemer: to become the sons of God, and never know their elder brother: which prodigious error, might yet be pardoned, and ascribed to humane imbecility, had it casually slipped from their pens as 
f Zuing. profess. fid. ad reg. Gal.  it did from some others: but seeing it hath foundation, in all the grounds of their new doctrine, and is maintained by them, on mature deliberation, 
g Artic. of the Church of Eng. art. 18.  it must be looked on by all Christians, as an heresy to be detested and accursed. For, first deny the contagion and demerit, of original sin: then make the Covenant of grace to be universal, and comprehend all and every one of the posterity of Adam, 
Nihil magis repugnat fidei, quam sine fide salvum esse posse quempiam hominum. Accost. de indo, Salu. Proc.  thirdly, grant a power in ourselves to come unto God, by any such means as he will appoint and affirm, that he doth assign some means unto all, and it will naturally follow, that the knowledge of Christ, is not absolutely necessary to salvation: and so down falls the pre-eminence of Christianity, its heaven reaching crown, must be laid level with the services of dunghill gods.  
It is true indeed, some of the ancient Fathers, before the rising of the Pelagian heresy; who had so put on Christ, as Lipsius speaks, that they had not fully put of Plato, have unadvisedly dropped some speeches, seeming to grant, that divers men before the Incarnation, living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the dictates of right reason, might be saved without faith in Christ: as is well showed by learned Causabon, in his first excercitation on Baronius: but let this be accounted part of that stubble, which shall burn at the last day, wherewith the writings of all men, not divinely inspired may be stained: it hath also since, (as what hath not) been drawn into dispute among the wrangling Schoolmen: and yet, which is rarely seen, their verdict in this particular, almost unanimously passeth for the truth: 
h Aquin. 2. 2 ae. q. 2. a. 7. c. Christus nascitur ex virgine, & ego credo in eum, o Sol, sub Irenae & Constantini temporibus iterum me videbis.  Aquinas tells us a story of the corpse of a heathen, that should be taken up in the time of the Empress Irene, and her son Constantine, with a golden plate on his breast, wherein was this inscription: Christ is borne of a virgin, and I believe in him oh Sun, thou shalt see me again, in the days of Irene and Constantine: but the question is not, whether a Gentile believing in Christ may be saved? or whether God did not reveal himself, and his Son, extraordinarily to some of them: for shall we straighten the breast, and shorten the arm of the Almighty, as though he might not do what he will with his own. But whether a man by the conduct of nature, without the knowledge of Christ, may come to heaven: 
i Dum multum sudant nonnulli, quomodo Platonem faciant Christianum, se probant esse ethnicos, Bern. Epist.  the assertion whereof, we condemn as a wicked Pelagian Socinian heresy: and think, that it was well said of Bernard; that many labouring to make Plato a Christian, do prove themselves to be Heathens: and if we look upon the several branches of this Arminian novel doctrine, extenuating the precious worth and necessity of faith in Christ: we shall find them, hewed off by the two edged sword of God's word.  
First, for their denying, the Patriarches and jews, to have had faith, in Christum exhibendum & moriturum, as we in him, exhibitum & mortuum, it is disproved by all Evangelicall promises, made from the beginning of the world, to the birth of our Saviour, as that, Gen. 3. 15. The seed of the woman shall break the Serpent's head, and Chap. 12. 3. Chap. 49. 10. Psal. 2. 7, 8. and 110. with innumerable other, concerning his life, office, and redeeming of his people: for surely they were obliged to believe the promises of God.  
Secondly, those many clear expressions of his death, passion, and suffering for us: as Gen. 3. 15. Isaiah 53. 6, 7, 8, 9, 10, etc. Chap. 63. 2, 3. Dan. 9 26. but what need we reckon any more: our Saviour taught his Disciples, that all the Prophets from Moses, spoke concerning him, and that the sole reason, why they did not so readily embrace the faith of his passion, and resurrection, was, because they believed not the Prophets, Luk. 24. 25, 26. showing plainly, that the Prophets required faith in his death and passion.  
Thirdly, by the explicit faith of many jews, as of old Simeon, Luke 3. 34. of the Samaritan woman, who looked for a Messias, not as an earthly King, but as one that should tell them all things: redeem them from sin, and tell them all such things, as Christ was then discoursing of, concerning the worship of God, joh. 4. vers. 25.  
Fourthly, by the express testimony of Christ himself: Abraham saith he, rejoiced to see my day, and he saw it and was glad: joh. 8. 56. his day, his hour, in the Scripture principally denote his passion: and that which he saw surely he believed, or else the father of the faithful, was more diffident than Thomas the most incredulous, of his children.  
Fifthly, By these following and the like places of Scripture: Christ is a Lamb slain from the foundation of the world, Revel. 13. 8. slain in promises, slain in God's estimation and the faith of believer, he is the same yesterday to day and for ever, Heb. 13. 8. under the law and the Gospel: There is none other name under heaven given unto men, whereby they must be saved: Acts 4. 12. never any then, without the knowledge of a Redeemer, participation of his passion, communication of his merits, did ever come to the sight of God: no man ever came to the Father but by him: hence St. Paul tells the Ephesians, that they were without Christ, because they were aliens from the Commonwealth of Israel: Ephes. 2. 12. intimating that God's Covenant with the jews, included Christ jesus and his righteousness, no less than it doth now with us: on these grounds holy Ignatius, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist. ad Ephes.  called Abel a martyr of Christ, he died for his faith in the promised seed: and in another place, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. ad Phil.  all the Saints were saved by Christ: hoping in him: and waiting on him, they obtained salvation by him: So 
m Non alia fide quemquam hominum sive ante legem, sive legis tempore, justificatum esse credendum est, quam hac eadem qua Dominus jesus, etc. Prosp. ad ob. 8. Gallorum.  Prosper also, We must believe that never any man was justified, by any other faith, either before the Law, or under the Law, then by faith in Christ, coming to save that which was lost. Whence Eusebius contendeth, that all the old Patriarches might properly be called Christians, they all eat of the same spiritual meat, and all drank of the same spiritual drink, even of the rock that followed them, which rock was Christ.  
Secondly, if the ancient people of God, notwithstanding, divers other especial revelations of his will: and heavenly instructions obtained not salvation, without faith in Christ, much less may we grant this happiness without him, to them, who were deprived of those other helps also: 
n Omnes ergo illos qui ab Abraham sursum versus ad primum hominem, generationis ordine conscribuntur, etsi non nomine, rebus tamen, & religione Christianos fuisse, si quis dicat, non mihi videtur errare. Eus. Histor. eccles. lib. 1. cap. 1.  so that though we confess the poor natural endeavours of the heathen, not to have wanted their reward: either positive in this life, by outward prosperity, and inward calmness of mind, in that, they were not all perplexed, and agitated with furies, like Nero and Caligula, or negative, in the life to come, by a diminution of the degrees of their torments: they shall not be beaten with so many stripes: yet we absolutely deny, that there is any saving mercy of God, towards them revealed in the Scripture, which should give us the least intimation of their attaining everlasting happiness: for not to consider the corruption and universal disability of nature, to do any thing that is good, (without Christ we can do nothing) joh. 15. 5. nor yet the sinfulness of their best works, and actions, the sacrifices of the wicked being an abomination unto the Lord, Prov. 15. 8. Evil trees cannot bring forth good fruit, men do not gather grapes of thorns, nor figs of thistles, Matth. 7. 16. the word of God is plain, that without faith, it is impossible to please God, Heb. 11. 6. that he, who believeth not, is condemned, Mark. 16. 16. that no nation, or person, can be blessed, but in the seed of Abraham, Gen. 12. and the blessing of Abraham, comes upon the Gentiles only by jesus Christ, Gal. 3. 14. He is the way, and the truth, and the life, joh. 14. 6. none comes to the Father but by him, he is the door, by which those that do not enter, are without, with Dogs, and Idolaters, Revel. 22. So that other foundation, (of blessedness) can none lay, but what is already laid, even jesus Christ, 1 Corinth. 3. 12. in brief, do but compare those two places of Saint Paul, one Rom. 8. 30. where he showeth, that none are glorified, but those that are called: and Chap. 10. 14, 15. where he declares, that all calling, is instrumentally by the preaching of the Word and Gospel: and it will evidently appear, that no salvation can be granted unto them, on whom the Lord hath so far poured out his indignation, as to deprive them of the knowledge of the sole means thereof Christ jesus. And to those that are otherwise minded, I give only this necessary caution, let them take heed, lest whilst they endeavour to invent new ways to heaven for others, by so doing, they lose not the true way themselves.  


S. S.  
Oh fools, and slow to believe, all that the Prophets have written: ought not Christ to have suffered these things, Luk. 24. 25, 26.  
Abraham rejoiced to see my day, and he saw it and was glad, joh. 8. 56.  
By his knowledge shall my righteous servant justify many, for he shall bear their iniquities, Isa. 53. 11. see the places before cited.  
At the time they were without Christ: being aliens from the Common-weath of Israel: and strangers from the Covenants of promise, having no hope, and without God in the world, Eph. 2. 12.  
There is no other name under heaven given unto men, whereby we must be saved, but only by Christ, Act. 4. 12.  
The blessing of Abraham comes on the Gentiles by jesus Christ, Gal. 3. 14. he that believeth not is condemned: Mark. 16. 16. without faith it is impossible to please God, Hebr. 11. 6.  
Other foundation can no man lay, but what is already laid: even jesus Christ, 1 Cor. 3. 12.   

Lib. Arbit.  
There is no place in the Old Testament, whence it may appear, that faith in Christ as a Redeemer, was either enjoyed or found in any then, Rem. Apol.  
Abraham's faith had no reference to Christ, Armin.  
The Gentiles living under the Old Testament, though it was not revealed unto them as unto the jews, yet were not excluded from the Covenant of grace, and from salvation, Coru.  
I deny this proposition, that none can be saved that is not engrafted into Christ by a true faith, Bert.  
To this question, whether the only way of salvation, be the life, passion, death, resurrection and ascension of jesus Christ, I answer no, Venator.     

CHAP. XII.  
Of Free-will, the nature and power thereof.  
Our next task, is to take a view of the Idol himself; of this great deity of Free-will, whose original, being not well known, he is pretended like the Ephesian image of Diana, to have fall'n down from heaven, and to have his endowments from above: but yet considering, what a nothing he was at his first discovery, in comparison, of that vast giantlike hugeness, to which now he is grown, we may say of him, as the Painter said of his monstrous picture, which he had mended, or rather marred, according to every one's fancy: hunc populus fecit, it is the issue of the people's brain. 
a Hieron. ad Ruff.  Origen is supposed to have brought him first into the Church: but among those many sincere worshippers of divine grace, this setter forth of new Daemons, found but little entertainment: it was looked upon, but like the stump of Dagon, with his head and hands laid down before the Ark of God: without whose help he could neither know, nor do, that which is good in any kind: still accounted, but truncus ficulnus, inutile lignum: a figtree log, an unprofitable piece of wood; incerti patres scamnum facerentne? the Fathers of the succeeding ages, had much debate, to what use they should put it: and though some exalted it, a degree or two, above its merits, yet the most concluded to keep it a block still: until at length, there arose a 
b Pelagius: Dogma quod— pestifero vomuit coluber sermone Britannus, Prosper. de ingrat. cap. 1.  stout Champion, challenging on his behalf, the whole Church of God, and like a Knight errand wandered from the West, to the East, to grapple with any, that should oppose his Idol: who though he met with 
c Adfuit exhortante Deo provisa per orbem, sanctorum pia cura patrum. 1 Pestem subeuntem prima recidit, feeds Roma Petri. 2 Non segnior inde, orientis rectorum cu●a emicuit: Synod. Palest. 3 Hieronimus libris valde excellentibus hostem dissecuit. 4 Atticus Constantinop. 5 Duae Synodi Affricanae Prosper● de ingrat.  divers Adversaries, 
d Concilium cui dux Aut elius ingeniumque Augustinus erat. Quem Christi grava corn●uberi●re rigans, nostro lumen dedit aevo: Prosp. ibid.  one especially, who in the behalf of the grace of God, continually foiled him and cast him to the ground, and that in the judgement, 
e Dixit Pelagius, quis est mihi Augustinus? universi acclamabant blasphemantem in episcopum, ex cujus ore, dominus universae Africa, unitatis indulserit felicitatem, non solum à conventu illo, sed ab omni ecclesia pellendum: Oros. Apologet. fol. 621. de Synod. Palest. prae omnibus studium gerite libros, S. August. quos ad Prosp. & Hilar. scripsit, memoratis fratribus legendos ingerere: &c Epist. Synod. Byzac.  of all the lawful judges, assembled in Counsels, and 
f ●mo noverunt, non solum Romanam Affricanamque ecclesiam, sed per omnes mundi parts, universae promissionis filios, cum doctrina hujus viri sicut in tota fide, ita in gratiae confessione congruere: Prosp. ad Ruffin. Augustinum sanctae recordationis virum pro vita sua, & meritis, in nostra communione semper habuimus, nec unquam hunc sinistrae suspitionis saltem rumor suspexit: Coelest. Epist. ad Gal. Episcop. These I have cited to show what a heavy prejudice the Arminian cause lies under, being professedly opposite to the doctrine of S. Austin, and they continually slighting of his authority.  in the opinion of most of the Christian by standers: yet by his cunning insinuation, he planted such an opinion of his Idols deity and selfsufficiency, in the hearts of divers, that to this day it could never be rooted out.  
Now after the decease of his Pelagian worshippers, some of the corrupter Schoolmen, seeing of him thus from his birth exposed without shelter to wind and weather, to all assaults out of mere charity, and self-love, built him a temple, and adorned it with natural lights, merits, uncontrolled independent operations, with many other gay attendances. But in the beginning of the Reformation, that fatal time for Idolatry and superstition, together with Abbeys, and Monasteries, the zeal and learning of our forefathers, with the help of God's word, demolished this temple, and broke this building down to the ground: in the rubbish whereof, we well hoped the Idol himself had been so deeply buried, as that his head should never more have been exalted, to the trouble of the Church of God: until not long since, some curious wits, whose weak stomaches were clogged with Manna, and loathed the sincere milk of the Word, raking all dunghills for novelties, lighted unhappily upon this Idol: and presently, with no less joy than did the Mathematician at the discovery of a new Geometrical proportion, exclaim we have found it, we have found it: and without more ado, up they erected a shrine, and until this day continue offering of praise and thanks for all the good they do, to this work of their own hands.  
And that the Idol may be free from ruin, to which in himself, they have found by experience that he is subject; they have matched him to contingency, a new goddess of their own creation. Who having proved, very fruitful in monstrous births, upon their conjunctions; they nothing doubt, they shall ever want one to set on the throne, and make precedent of all humane actions: so that after he hath with various success, at least twelve hundred years, contended with the providence and grace of God: he, boasteth now, as if he had obtained a total victory. But yet all his prevailing, is to be attributed to the diligence, and varnish of his new abetters, with (to our shame be it spoken) the negligence of his adversaries: in him, and his cause, there is no more real worth than was, when by the ancient Fathers he was exploded, and cursed out of the Church: so that they, who can attain through the many winding Labyrinths, of curious distinctions, to look upon the thing itself, shall find that they have been, like Egyptian Novices, brought through many stately Frontispieces and goodly Fabrics, with much show of zeal and devotion, to the image of an ugly Ape.  
Yet here observe, that we do not absolutely oppose freewill, as if it were nomen inane, a mere figment when there is no such thing in the world: but only in that sense the Pelagians and Arminians do assert it. About words we will not contend, we grant man in the substance of all his actions, as much power, liberty and freedom, as a mere created nature is capable of: We grant him to be free in his choice, from all outward coaction, or inward natural necessity, to work according to election, and deliberation, spontaneously embracing what seemeth good unto him: Now call this power, freewill, or what you please, so you make it not supreme, independent, and boundless, we are not at all troubled. The imposition of names, depends upon the discretion of their inventors. Again, even in spiritual things, we deny that our wills are at all debarred, or deprived of their proper liberty: but here we say indeed, that we are not properly free, until the Son make us free: no great use of freedom, in that, wherein we can do nothing at all: we do not claim such a liberty, as should make us despise the grace of God, 
m Homo non libertate gratiam, sed gratia libertatem, ass●quitur: Aug.  whereby we may attain true liberty indeed, which addeth to, but taketh nothing from our original freedom. But of this, after I have showed what an Idol the Arminians make of freewill: only take notice in the entrance, that we speak of it now, not as it was at first, by God created, but as it is now, by sin corrupted: yet being considered in that estate also, they ascribe more unto it, than it was ever capable of: as it now standeth, according to my formerly proposed method, I shall show, first, what-inbred native virtue they ascribe unto it, and with how absolute a dominion, and sovereignty, over all our actions, they endow it: secondly, what power they say it hath, in preparing us for the grace of God: thirdly, how effectually operative it is, in receiving the said grace: and with how little help thereof, it accomplisheth the great work of our conversion: all briefly with so many observations, as shall suffice to discover their proud errors in each particular.  

n Libertas Arbitrii consistit in eo, quod homo, positis omnibus requisitis ad volendum, indifferens tamen, sit, ad volendum vel nolendum hoc vel illud: Armin. art. perpend. fol. 11.  Herein, saith Arminius, consisteth the liberty of the will: that all things required to enable it, to will any thing, being accomplished, it still remains indifferent to will, or not, and all of them at the Synod: 
o Voluntatem comitatur proprietas quaedam inseperabilis quam libertatem vocamus: a qua voluntas dicitur, potentia quae positis omnibus praerequisitis ad agendum necessariis, potest velle, & nolle aut velle & non velle: Remon. in. act. Synod. fol. 16.  There is, say they, accompanying the will of man, an inseparable property, which we call liberty, from whence, the will is termed a power: which, when all things prerequired as necessary to operation are fulfilled, may will any thing, or not will it: that is, our free-wils have such an absolute, and uncontrollable power, in the territory of all humane actions, that no influence of God's providence, no certainty of his decree, no unchangeableness of his purpose, can sway it at all in its free determinations: or have any power with his Highness, to cause him to will, or resolve, on any such act as God by him intendeth to produce; take an instance, in the great work of our conversion: 
p Omnes irregeniti habent Lib. Arbit. & potentiam Spiritui Sancto resistendi: gratiam Dei oblatam repudiandi, consilium Dei adversus se contemnendi, Evangelium gratiae repudiandi, ei qui cor pulsat non ap●riendo: Armin. artic. perpend.  All unregenerate men, saith Arminius, have by virtue of their freewill, a power, of resisting the holy Spirit, of rejecting the offered grace of God, of contemning the counsel of God, concerning themselves: of refusing the Gospel of grace, of not opening the heart, to him that knocketh: What a stout Idol is this, whom neither the holy Spirit, the grace, and counsel of God, the calling of the Gospel, the knocking at the door of the heart, can move at all, or in the least measure, prevail against him: Woe be unto us then▪ if when Gods calls us, our freewill be not in good temper, and well disposed to hearken unto him: for it seems, there is no dealing with it, by any other ways, though powerful and Almighty. For 
q Positis omnibus operationibus gratiae quibus Deus in conversione nostri uti possit, manet tamen, conversio ita in nostra potestate libera, ut possimus non converti: hoc est nosmet ipsos convertere vel non convertere: Cor. add Bog. fol 263.  grant (saith Corvinus) all the operations of grace, which God can use, in our conversion, yet conversion remaineth so, in our own free power, that we can be not converted, that is, we can either turn or not turn ourselves: where the Idol plainly challengeth the Lord to work his utmost; and tells him, that after he hath so done, he will do what he please: his infallible prescience, his powerful predetermination, the moral efficacy of the Gospel, the infusion of grace, the effectual operation of the holy Spirit; all are nothing: not at all available in helping or furthering, our independent wills in their proceedings: well then? in what estate, will you have the Idol placed? 
r Non potest Deus Lib. Arbit. integrum servare, nisi tam peccare hominem sineret quam bene agere: Corvin: ad Molin. cap. 6.  In such a one, wherein he may be suffered to sin, or to do well at his pleasure, as the same Author intimates: it seems then as to sin, so nothing is required, for him to be able to do good, but God's permission? No? For 
s Semper Remonstrantes supponunt liberam obediendi potentiam, & non obediendi: ut qui obediens est idcirco obediens censeatur, quia cum possit non obedire. obedit tamen, & ● contra: Rem. Apol. p 70.  the Remonstrants (as they speak of themselves) do always suppose a free power, of obeying, or not obeying, as well in those who do obey, as in those who do not obey: that he that is obedient, may therefore be counted obedient, because he obeyeth, when he could, not obey; and so on the contrary: where, all the praise of our obedience, whereby we are made to differ from others, is ascribed to ourselves alone, and that free power that is in us: now this they mean, not of any one act of obedience, but of faith itself, and the whole consummation thereof. 
t Quod si quis dicat omnes in universum homines, habere potentiam credendi si velint, & salutem consequendi: & hanc potentiam esse naturae hominum divinitus collatam, quo tuo argumento cum confutabis? Armin. Antip. fol. 272.  For if a man should say, that every man in the world of believing if he will, and of attaining salvation, and that this power is, settled in his nature, What Argument have you to confute him, saith Arminius triumphantly to Perkins.  
Where the sophistical Innovator, as plainly confounds grace and nature, as ever did Pelagius: that then, which the Arminians claim here in behalf of their freewill, is an absolute independence on God's providence, in doing any thing, and of his grace, in doing that which is good. A self-sufficiency in all its operations, a plenary indifferency, of doing what we will, this, or that, as being neither determined to the one, nor inclined to the other, by any overruling influence from heaven: so, that the good acts of our wills, have no dependence on God's providence, as they are acts, nor on his grace, as they are good: but in both regards, proceed from such a principle within us, as is no way moved by any superior Agents: Now the first of these, we deny unto our wills, because they are created, and the second, because they are corrupted: their creation hinders them from doing any thing of themselves, without the assistance of God's providence, and their corruption, of doing any thing that is good without his grace: a self-sufficiency for operation, without the effectual motion of Almighty God, the first cause of all things, we can allow neither to men, nor Angels, unless we intent, to make them Gods: and a power of doing good, equal unto that they have of doing evil, we must not grant to man by nature, unless we will deny the fall of Adam, and fancy ourselves still in Paradise: but let us consider these things apart.  
First, I shall not stand to decipher the nature of humane liberty, which perhaps would require a larger discourse, than my proposed Method will bear: it may suffice, that according to my former intimation, we grant as large a freedom and dominion to our wills, over their own acts, as a creature subject to the supreme rule of God's providence, is capable of: endued we are, with such a liberty of will, as is free from all outward compulsion, and inward necessity, having an elective faculty of applying itself, unto that which seems good unto it: in which its free choice notwithstanding, it is subservient to the decree of God, as I showed before, Chapter 4. Most free it is in all its acts, both in regard of the object it chooseth, and in regard of that vital power, and faculty, whereby it worketh, infallibly complying with God's providence, and working by virtue of the motion thereof: but surely to assert such a supreme independency, and every way unbounded indifferency, as the Arminians claim, whereby all other things requisite being presupposed, it should remain absolutely in our own power, to will, or not to will, to do any thing, or not to do it, is plainly to deny that our wills are subject to the rule of the most High. It is granted, that in such a chymaericall fancied consideration of freewill, wherein it is looked upon as having no relation to any act of Gods, but only its creation, abstracting from his decree, it may be said: to have such a liberty in regard of the object: but the truth is, this divided sense, is plain nonsense, a mere fiction of such an estate, wherein it never was, nor ever can be, so long as men will confess any Deity but themselves, to whose determinations they must be subject: until then more significant terms may be invented for this free power in our nature, which the Scripture never once vouchsafed to name, I shall be content to call it with Prosper, 
u Lib. Arbit. est rei sibi placitae Spontaneus appetitus: Prosp. ad Collat. cap. 18. p. 379.  a Spontaneous appetite of what seemeth good unto it; free from all compulsion, but subservient to the providence of God: and against its exaltation, to this height of independency, I oppose.  
First, every thing that is independent of any else in operation, is purely active, and so consequently a God: for nothing but a divine will can be a pure act, possessing such a liberty by virtue of its own essence: every created will, must have a liberty by participation, which includeth such an imperfect potentiality, as cannot be brought into act, without some praemotion (as I may so say) of a Superior Agent: neither doth this motion being extrinsecall, at all prejudice the true liberty of the will, which requireth indeed, that the internal principle of operation be active and free, but not, that, that principle be not moved to that operation, by an outward Superior Agent: nothing in this sense, can have an independent principle of operation, which hath not an independent being: it is no more necessary, to the nature of a free cause, from whence a free action must proceed, that it be the first beginning of it; than it is necessary to the nature of a cause, that it be the first cause.  
Secondly, if the free acts of our wills are so subservient, to the providence of God, as that he useth them to what end he will, and by them effecteth many of his purposes, than they cannot of themselves, be so absolutely independent as to have in their own power, every necessary circumstance, and condition, that thoy may use, or not use at their pleasure: Now the former is proved, by all those reasons, and Texts of Scripture, I before produced, to show that the providence of God overruleth the actions and determineth the wills of men, freely to do, that which he hath appointed: and truly were it otherwise, God's dominion over the most things that are in the world, were quite excluded, he had not power to determine, that any one thing, should ever come to pass, which hath any reference to the wills of men.  
Thirdly, all the acts of the will, being positive entities, were it not previously moved, by God himself, in whom we live, move, and have our being, must needs have their essence and existence, solely from the will itself: which is thereby made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a first and supreme cause, endued with an underived being: and so much to that particular.  
Let us now in the second place, look upon the power of our freewill, in doing that which is morally good: where we shall find not only an essential imperfection, in as much as it is created, but also, a contracted defect, in as much as it is corrupted: the ability which the Arminians ascribe unto it, in this kinke, of doing that which is morally and spiritually good, is as large as themselves will confess to be competent unto it, in the state of innocence: even a power of believing, and a power of resisting the Gospel: of obeying, and not obeying: of turning, or of not being converted.  
The Scripture, as I observed before, hath no such term at all, nor nothing equivalent unto it: but the expressions it useth, concerning our nature and all the faculties thereof, in this state of sin and unregeneration, seem to imply the quite contrary: as that we are in bondage: Heb. 2. 15. dead in sin: Ephes. 2. 3. and so free from righteousness, Rom. 6. servants of sin: ver. 16. under the reign and dominion thereof: vers. 12. all our members being instruments of unrighteousness: vers. 13. Not free indeed, until the Son make us free, so that this Idol of freewill, in respect of spiritual things, is not one whit better, than the other Idols of the heathen: Though it look like silver and gold, it is the work of men's hands, it hath a mouth, but it speaks not, it hath eyes but it sees not, it hath ears but it hears not, a nose but it smells not, it hath hands, but it handleth not, feet but it walks not, neither speaketh it through the throat, all they that made it, are like unto it, and so is every one, that trusteth in it: O Israel trust thou in the Lord, etc. That it is the work of men's hands, or a humane invention, I showed before: for the rest: it hath a mouth, unacquainted with the mysteries of godliness, full only of cursing and bitterness: Rom. 3. 14. speaking great swelling words: jude vers. 16. great things and blasphemies: Revel. 13. 5. a mouth causing the flesh to sin: Eccles. 6. 5. his eyes are blind, not able to perceive those things that are of God, nor to know those things that are spiritually discerned, 1 Cor. 2. 14. eyes before which there is no fear of God: Rom. 3. 18. his understanding is darkened, because of the blindness of his heart, Ephes. 4. 18. wise to do evil, but to do good, he hath no knowledge, jerem. 4. 22. So that without farther light, all the world, is but a mere darkness: john 1. 5. he hath ears, but they are like the ears of the deaf Adder, to the word of God, refusing to hear the voice of the Charmer, charm he never so wisely, Psal. 54. 8. being dead, when this voice first calls it: john 5. 25. ears stopped, that they should not hear, Zach. 8. 11. heavy ears, that cannot hear, Isa. 6. 10. a nose, to which the Gospel is the savour of death, unto death: 2 Cor. 2. 16. hands full of blood, Isa. 1. 15. and fingers defiled with iniquity, Chap. 59 3. feet indeed, but like Mephibosheth, lame in both by a fall, so that he cannot at all walk in the path of goodness: but swift to shed blood, destruction and misery are in their ways, and the way of peace they have not known, Rom. 3. 15, 16, 17. These and divers other such endowments, and excellent qualifications, doth the Scripture attribute to this Idol, which it calls the old man, as I shall more fully discover in the next Chapter: and is not this a goodly Reed whereon to rely, in the paths of godliness? a powerful Deity, whereunto we may repair, for a power to become the sons of God? and attaining eternal happiness? the abilities of freewill in particular, I shall consider hereafter, now only, I will by one or two reasons show, that it cannot be the sole and proper cause, of any truly good, and spiritual act well pleasing unto God.  
First, all spiritual acts well pleasing unto God, as faith, repentance, obedience, are supernatural: flesh and blood revealeth not these things: not of blood nor of the will of the flesh, nor of the will of man: but of the will of God: john 1. 13. That which is borne of the flesh, is flesh; and that which is borne of the spirit, is spirit: john 3. 6. Now to the performance of any supernatural act, it is required, that the productive power thereof be also supernatural, for nothing hath an activity in causing above its own sphere, nec imbelles generant feroces aquilas columbae: but our freewill is a merely natural faculty, betwixt which, and those spiritual supernatural acts, there is no proportion, unless it be advanced above its own or be by inherent habitual grace. Divine Theological virtues, differing even in the substance of the act from those moral performances about the same things, to which the strength of nature may reach, (for the difference of acts, ariseth from their formal objects, which to both these are divers) must have another principle and cause, above all the power of nature: in civil things, and actions morally good, in as much as they are subject to a natural perception, and do not exceed the strength of our own wills, this faculty of freewill may take place, but yet, not without these following limitations. First, that it always requireth the general concourse of God, whereby the whole suppositum in which freewill hath its subsistence, may be sustained: Matth. 10. 29. 30. Secondly, that we do all these things imperfectly and with much infirmity, every degree also of excellency, in these things must be counted a special gift of God: Isa. 26. 12. Thirdly, that our wills are determined by the will of God, to all their acts and motions in particular: but to do that which is spiritually good, we have no knowledge, no power.  
Secondly, that concerning which, I gave one special instance, in whose production the Arminians attribute much to freewill, 
An ulla actio S. S. immediata in mentem aut voluntatem, necessaria sit, aut in Scriptura promittatur ad hoc, ut quis credere possit verbo extrinsecus proposito, negativam tuebimur: Episcop. disput. private.  is Faith; this they affirm (as I showed before) to be inbred in nature, every one having in him from his birth, a natural power to believe in Christ and his Gospel: for Episcopius denies, that any action of the holy Spirit, upon the understanding, or will, is necessary, or promised in the Scripture, to make a man able to believe the word preached unto him: So that it seems, every man hath at all times, a power to believe, to produce the act of faith, upon the revelation of its object, which gross Pelagianism is contrary.  
First, to the doctrine of the Church of England, affirming that a man cannot so much as prepare himself, by his own strength to faith and calling upon God, until the grace of God by Christ, prevent him that he may have a good will: Artic.  
Secondly, to the Scripture teaching that it is the work of God that we do believe: joh. 6. 29. It is not of ourselves, it is the gift of God: Ephes. 2. 8. To some it is given to know the mysteries of the kingdom of heaven: Matth, 13. 11. And what is peculiarly given to some, cannot be in the power of every one: To you it is given on the behalf of Christ to believe on him, Phil. 1. 29. Faith is our access or coming unto Christ, which none can do, unless the Father draw him, joh. 6. 44. and he so draweth, or hath mercy, on whom he will have mercy, Rom. 9 19 and although Episcopius rejects any immediate action of the holy Spirit, for the ingenerating of faith, yet Saint Paul affirmeth, that there is no less effectual power required to it: then that which raised Christ from the dead, which sure was an action of the Almighty Godhead. That we may know, saith he, what is the exceeding greatness of his power to usward, who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, Ephes. 1. 19, 20. So that let the Arminians say what they please, recalling that I write to Christians, I will spare my labour of further proving, that faith is the free gift of God: and their opposition to the truth of the Scripture in this particular, is so evident to the meanest capacity, that there needs no recapitulation, to present the sum of it to their understandings.   

CHAP. XIII.  
Of the power of freewill, in preparing us for our conversion unto God.  
THE judgement of the Arminians, concerning the power of freewill about spiritual things, in a man unregenerate, merely in the state of corrupted nature, before and without the help of grace, may be laid open by these following positions.  
First, That every man in the world, reprobates and others, have in themselves power and ability of believing in Christ, of repenting, and yielding, due obedience to the new covenant, and that because they lost not this power by the fall of Adam: 
a Adamus post lapsum potentiam credendi● retinuit, & reliqui repro●i etiam in illo: G●evincho. ad Ames fol. 183  Adam after his fall, saith Grevinchovius, retained a power of believing, and so did all reprobates in him: 
b Adamus non amisit vires eam obedientiam praestandi, quae in novo faedere exigitur, prout puta ea consideratur formaliter, hoc est, prout novo foedere exacta est, nec potentiam credendi amisit, nec amisit potentiam, per resipiscentiam, ex peccato resurgendi. Rem. Declarat. sent. in Syn. p. 107.  he did not lose (as they speak at the Synod) the power of performing that obedience, which is required in the new covenant considered formally, as it is required by the new covenant, he lost not a power of believing, nor a power of forsaking sin by repentance: and those graces that he lost not are still in our power, whence they affirm, that 
c Fides vocatur opus Dei, quia Deus ipse id à nobis fieri postulat, Rem. Apol. cap. 10. pag. 112.  faith is called the work of God, only because he requireth us to do it: now having appropriated this power unto themselves, to be sure that the grace of God be quite excluded, which before they had made needless, they teach  
Secondly, That for the reducing of this power into act, that men may become actual believers, there is no infused habit of grace, no spiritual vital principle necessary for them, or bestowed upon them, but every one by the use of his native endowments, do make themselves differ from others: 
d Ea quae de habituum infusione dicuntur ante omnem fidei actum, rejiciuntur à nobis, Epist. ad Wal. fol. 67.  Those things which are spoken concerning the infusion of habits, before we can exercise the act of faith, we reject, saith the Epistle to the Walachrians: 
e Principium internum fidei à nobis in Evangelio requisitum, esse habitum quendam divinitus infusum cujus vi ac efficacitate voluntas determinetur; hoc negavin, Grevinchov. ad Ames. pag. 324.  That the internal principle of faith required in the Gospel, is a habit divinely infused by the strength and efficacy whereof, the will should be determined, I deny, saith another of them. Well then? if we must grant, that the internal vital principle, of a supernatural spiritual grace, is a mere natural faculty not elevated by any divine habit? if it be not God that begins the good work in us, but our own free-wils, let us see what more goodly stuff will follow: one man by his own mere endeavours, without the aid of any received gift, makes himself differ from another: 
f Quid in eo positum est, quod homo discriminare seipsum dicitur? nihil verius, qui fidem Deo praecipient● habet, is discriminat se ab eo, qui Deo praecipienti fidem habere non vult, Rem. Apol. cap. 14. pag. 144.  What matter is it in that, that a man should make himself differ from others? there is nothing truer; he who yieldeth faith, to God commanding him maketh himself differ from him, who will not have faith when he commandeth, they are the words of their Apology: which without question, is an irrefragable truth, if faith be not a gift received from above: for on that ground only the Apostle proposeth these questions, who made thee differ from another? or what hast thou that thou hast not received? and if thou hast received, why boasteth thou as if thou hast not received? the sole cause why he denies any one by his own power to make himself differ from another, is, because that wherein the difference consisteth, is, received, being freely bestowed upon him: deny this, and I confess the other will fall of itself. But until their authority, be equal with the Apostles, they would do well to forbear the naked obtrusions of assertions so contradictory to theirs; and so they would not trouble the Church, let them take all the glory unto themselves, as doth 
g Ego meipsum discerno, cum enim Deo ac divinae praedeterminationi resistere possem, non restiti tamen, atqui in eo quid ni liceat mihi tanquam de meo gloriari? quod enim potui Dei miserentis est, quod autem volui cum possem nolle, id meae potestatis est, Greu. ad Ames. p. 253.  Grevinchovius: I make myself (saith he) differ from another, when I do not resist God and his divine predetermination, which I could have resisted, & why may I not boast of this as of mine own, that I could, is of God's mercy, (endowing his nature with such an ability, as you heard before) but that I would, when I might have done otherwise, is of mine power. Now when after all this, they are forced to confess some Evangelicall grace, though consisting only in a moral persuasion, by the outward preaching of the word, they teach,  
Thirdly, That God sendeth the Gospel, and revealeth Christ jesus unto men, according as they well dispose themselves for such a blessing: 
h Interdum Deus hanc vel illam gentem civitatem personam ad Evangelicae gratiae communionem vocat, quam ipse dignam pronuntiat comparative, etc. Rem. Declarat scent. Synod.  Sometimes (say they in their Synodical writings) God calleth this or that nation, people, city, or person, to the communion of Evangelicall grace, whom he himself pronounceth worthy of it, in comparison of others: So that whereas Acts 18. 10. God encourageth Paul to preach at Corinth by affirming that he had much people in that city (which doubtless were his people then, only by virtue of their election) in these men's judgements? 
i Illi, in quorum gratiam, dominus Paulum in Corinthum misit, dicuntur Dei populus, quia Deum tum timebant eique, secundum cognitionem quam de eo habebant, serviebant ex animo, et sic ad praedicationem Pauli etc. Coru. 3. sect. 27.  they were called so, because that even than they feared God, and served him with all their hearts, according to that knowledge they had of him, and so were ready to obey the preaching of Saint Paul: strange doctrine? that men should fear God, know him, serve him in sincerity, before they ever heard of the Gospel, and by those means deserve that it should be preached unto them? this is, that pleasing of God before faith that they plead for; Act. Synod. fol. 60. That 
k Per legem vel per piam educationem vel per institutionem— per haec enim hominem praeparati, & disponi ad credendum, planissimum est, Rem. act. Synod.  preparation and disposition to believe, which men attain by the Law, and virtuous education: that 
l Praecedit aliquid in peccatoribus, quo quamvis nondum justificati sunt, digni efficiantur justificatione: Grevin. ad Am. pag. 434.  something which is in sinners, whereby though they are not justified, yet they are made worthy of justification: for 
m Tenendum est, veram conversionem praestationemque bonorum operum esse conditionem praerequisitam ante justificationem, Filii. Arm. praef. ad cap. 7. ad Rem.  conversion and the performance of good works, is in their apprehension a condition prerequired to justification, for so speak the children of Arminius: which which if it be not an expression, not to be paralleled in the writings of any Christian, I am something mistaken: the sum of their doctrine then in this particular concerning the power of freewill, in the state of sin, and unregeneration, is, That every man having a native inbred power, of believing in Christ, upon the revelation of the Gospel, hath also an ability of doing so much good, as shall procure of God, that the Gospel be preached unto him, to which, without any internal assistance of grace, he can give assent and yield obedience: the preparatory acts of his own will, always proceeding so far, as to make him excel others, who do not perform them, and are therefore excluded from further grace. Which is more gross Pelagianism than Pelagius himself would ever justify: wherefore, we reject all the former positions, as so many monsters in Christian Religion, in whose room we assert these that follow.  
First, That we being by nature dead in trespasses and sins, have no power to prepare ourselves, for the receiving of God's grace: nor in the least measure to believe, and turn ourselves unto him. Not that we deny, that there are any conditions, pre-required in us for our conversion, dispositions preparing us in some measure for our new birth or regeneration, but we affirm that all these also, are the effects of the grace of God, relating to that alone as their proper cause, for of ourselves, Without him we can do nothing, joh. 15. 15. We are not able of ourselves to think any thing as of ourselves, 2 Cor. 3. 5. much less do that which is good, in respect of that, every one of our mouths must be stopped, for we have all sinned and come short of the glory of God, Rom. 5. 19 23. We are by nature the children of wrath, dead in trespasses and sins, Ephes. 2. 1. Rom. 8. 9 our new birth is a resurrection from death, wrought by the greatness of God's power: and what ability I pray hath a dead man, to prepare himself for for his resurrection? can he collect his scattered dust, or renew his perished senses? If the Leopard can change his spots, and the Aethiopian his skin, then can we do good who (by nature) are taught to do evil, jerem. 13. 23. we are all ungodly, and without strength considered when Christ died for us, Rom. 5. 6. wise to do evil, but to do good, we have no strength, no knowledge. Yea, all the faculties of our souls, by reason of that spiritual death under which we are detained by the corruption of nature, are altogether useless in respect of any power, for the doing of that which is truly good; our understandings are blind or darkened, being alienated from the life of God, through the ignorance that is in us, because of the blindness of our hearts, Ephes. 4. 18. whereby we become even darkness itself, Chap. 5. 8. so void is the understanding of true knowledge, that the natural man receiveth not the things that are of God, they are foolishness unto him, 1 Cor. 2. 14. nothing but confounded and amazed at spiritual things, and if he doth not mock, can do nothing but wonder, and say, what meaneth this, Act. 2. 12, 13. Secondly, we are not only blind in our understandings, but captives also to sin in our wills, Luk. 4. 18. Whereby we are servants to sin, john 8. 34. Free only in our obedience to that Tyrant, Rom. 6. Yea, thirdly, all our affections are wholly corrupted, for every imagination of the thoughts of the heart of man is evil continually, Genes. 6. 5. While we are in the flesh, the motions of sin do work in our members, to bring forth fruit unto death: Rom. 7. 5.  
These are the endowments of our nature, these are the preparations of our hearts for the grace of God, which we have within ourselves. Nay,  
Secondly, there is not only an impotency, but an enmity in corrupted nature, to any thing spiritually good. The things that are of God, are foolishness unto a natural man: 1 Cor. 2. 14. And there is nothing that men do more hate, and contemn, then that which they account as folly. They mock at it, as a ridiculous drunkenness, Act. 2. 13. And would to God our days, yielded us not too evident proofs, of that universal opposition, that is between light and darkness, Christ and belial, Nature and Grace, that we could not see every day the prodigious issues of this inbred corruption, swelling over all bounds, and breaking forth into a contempt of the Gospel, and all ways of godliness. So true it is, that the carnal mind is enmity against God, it is not subject unto his law, neither indeed can it be: Rom. 8. 7. So that,  
Thirdly, as a natural man by the strength of his own freewill, neither knoweth, nor willeth, so it is utterly impossible he should do any thing pleasing unto God. Can the Aethiopian change his skin, or the Leopard his spots, then can he do good: jeremy 13. An evil tree cannot bring forth good fruit, without faith it is impossible to please God: Heb. 11. 6. And that is not of ourselves, it is the gift of God, Ephes. 2. So that though Almighty God, according to the unsearchableness of his wisdom, worketh divers ways, and in sundry manners, for the translating of his chosen ones, from the power of darkness to his marvellous light, calling some powerfully in the midst of their march in the ways of ungodliness, as he did Paul, preparing others, by outward means, and helps of common restraining grace, moralising nature before it be gotten anew by the immortal seed of the Word, yet this is certain, that all good in this kind, is from his free grace, there is nothing in ourselves, as of ourselves, but sin: yea, and all those previous dispositions, wherewith our hearts are prepared by virtue of common grace, do not at all enable us to concur by any vital operation, with that powerful blessed renewing grace of regeneration, whereby we become the sons of God. Neither is there any disposition unto grace so remote, as that possibly it can proceed from a mere faculty of nature, for every such disposition, must be of the same order with the form that is to be introduced, but Nature in respect of Grace, is a thing of an inferior allay, between which there is no proportion: a good use of gifts, may have a promise of an addition of more, provided it be in the same kind. There is no rule, law, or promise, that should make grace due, upon the good use of natural endowments. But you will say, here I quite overthrow freewill, which before I seemed to grant; to which I answer: That in regard of that object, concerning which now we treat, a natural man hath no such thing as freewill at all, if you take it for a power of doing that which is good and well pleasing unto God in things spiritual, for an ability, of preparing our hearts unto faith and calling upon God, as our Church Article speaks, a homebred self-sufficiency, preceding the change of our wills by the Almighty grace of God, whereby any good should be said to dwell in us, and we utterly deny that there is any such thing in the world. The will, though in itself radically free, yet in respect of the term or object, to which in this regard it should tend, is corrupted, enthralled, and under a miserable bondage, tied to such a necessity of sinning in general, that though unregenerate men are not restrained to this, or that sin in particular, yet for the main, they can do nothing but sin. All their actions wherein there is any morality, are attended with iniquity, an evil tree cannot bring forth good fruit, even the sacrifice of the wicked, is an abomination to the Lord. These things being thus cleared from the Scripture, the former Arminian positions will of themselves fall to the ground, having no foundation but their own authority, for any pretence of proof they make none from the word of God. The first two I considered in the last Chapter, and now add only concerning the third, That the sole cause why the Gospel is sent unto some, and not unto others, is not any dignity, worth, or desert of it in them to whom it is sent, more than in the rest, that are suffered to remain in the shadow of death, but only the sole good pleasure of God, that it may be a subservient means for the execution of his Decree of Election. I have much people in this city: Acts 20. I thank thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so Father, for so it seemed good in thy sight: Mat. 11. 25, 26. So that the Arminian opposition to the truth of the Gospel in this particular, is clearly manifest.  


S. S.  
Of ourselves we can do nothing, john 15. 5.  
We are not able of ourselves to think any thing as of ourselves, 2 Cor. 3. 5.  
We are by nature children of wrath, dead in trespasses and sins: Ephes. 2. 1.  
Faith is not of ourselves, it is the gift of God, Ephes. 2.  
Who maketh thee differ from another? or what hast thou, that thou hast not received? and if thou hast received, why boastest thou, as if thou hadst not received? 1 Cor. 4. 7  
If the Leopard can change his spots, and the Aethiopian his skin, then can ye do good who are taught to do evil: jer. 13. 23.  
Believing on him who justifieth the ungodly: Rom. 4. 5. Being justified freely by his grace, Rom. 3. 24.  
I thank thee Father Lord of heaven and earth, that thou hast hid these things from the wise and prudent and revealed them babes; even so O Father, for so it seemed good in thy sight: Mat. 11. 25. 26.   

Lib. Arbit.  
We retain still after the fall, a power of believing, and of repentance, because Adam lost not this ability: Rem. Declarat. Sen. in Syn.  
Faith is said to be the work of God, because he commandeth us to perform it: Rem. Apol.  
There is no infusion of any habit or spiritual vital principle necessary to enable a man to believe: Corvin.  
There is nothing truer than that one man maketh himself differ from another: he who believeth, when God commandeth, maketh himself differ from him who will not: Rem. Apol.  
I may boast of mine own, when I obey God's grace, which it was in my power not to obey, as well as to obey: Grevinch.  
True conversion and the performance of good works, is a condition required on our part before justification: Filii Armin.  
God sendeth the Gospel to such persons or Nations, that in comparison of others, may be said to be worthy of it: Rem. Apol.     

CHAP. XIIII.  
Of our conversion to God.  
HOw little or nothing at all it is that the Arminians assign to the grace of God, in performing the great work of our Conversion, may plainly appear from what I have showed already, that they ascribe to our own freewill: So that I shall briefly pass that over, which otherwise is so copiously delivered in holy Scripture, that it would require a far larger discussion. A prolix confirmation of the truth we profess, will not suit so well with my intention, which is merely to make a discovery of their errors, by not knowing the depths whereof, so many are deceived and inveigled.  
Two things in this great conjunction of grace and nature, the Arminians ascribe unto freewill: First, a power of co-operation and working with grace, to make it at all effectual. Secondly, a power of resisting its operation, and making it altogether in effectual: God in the mean time bestowing no grace, but what awaits an act issuing from one of these two abilities, and hath its effect accordingly. If a man will cooperate, than grace attains its end; if he will resist, it returns empty. To this end they feign all the grace of God bestowed upon us, for our conversion, to be but a moral persuasion by his word, not an infusion of a new vital principle by the powerful working of the holy Spirit. And indeed granting this, I shall most willingly comply with them, in assigning to freewill one of the endowments before recited, a power of resisting the operation of grace: but instead of the other, must needs ascribe to our whole corrupted nature, and every one that is partaker of it, an universal disability of obeying it, or coupling in that work which God by his grace doth intend. If the grace of our conversion be nothing but a moral persuasion, we have no more power of obeying it, in that estate wherein we are dead in sin, than a man in his grave hath in himself to live a new, and come out at the next call. God's promises, and the Saints prayers in the holy Scripture, seem to design such a kind of grace, as should give us a real internal ability of doing that which is spiritually good? but it seems there is no such matter: for if a man should persuade me to leap over the Thames, or to fly in the Air, be he never so eloquent, his sole persuasion makes me no more able to do it, than I was before ever I saw him. If God's grace be nothing but a sweet persuasion (though never so powerful) it is a thing extrinsecall, consisting in the proposal of a desired object, but gives us no new strength at all, to do any thing we had not before a power to do. But let us hear them pleading themselves to each of these particulars concerning Grace and Nature; and first for the nature of Grace.  
God hath appointed to save believers by grace, that is a soft and sweet persuasion, convenient and agreeing to their freewill, and not by any Almighty action, saith 
a Deus statuit salvare credentes per gratiam, id est jenem ac suavem liberoque ipsorum arbit●io convenientem seu congruam suasionem, non per omnipotentem actionem seu motionem: Armin. Antip. fol. 211.  Arminius. It seems something strange, that the carnal mind being enmity against God, and the will enthralled to sin, and full of wretched opposition to all his ways, yet God should have no other means to work them over unto him, but some persuasion that is sweet, agreeable and congruous unto them, in that estate wherein they are: and a small exaltation it is of the dignity and power of grace, when the chief reason why it is effectual, as Alvarez observes, may be reduced to a well digested supper, or an indisturbed sleep, whereby some men may be brought into better temper then ordinary, to comply with this congruous grace. But let us for the present accept of this, and grant that God doth call some by such a congruous persuasion, at such a time, and place, as he knows they will assent unto it. I ask whether God thus calleth all men, or only some? if all, why are not all converted? for the very granting of it to be congruous, makes it effectual. If only some, then why they and not others? Is it out of a special intention to have them obedient? but let them take heed, for this will go near to establish the decree of election: and out of what other intention it should be, 
Corvin. ad Molin.  they shall never be able to determine Wherefore Corvinus denies that any such congruity is required to the grace whereby we are converted, 
His ita expositis ex ment Augustini, etc. Armin. Antip. de elec.  but only that it be a moral persuasion which we may obey if we will, and so make it effectual. Yea and Arminius himself after he had defended it as far as he was able, puts it off from himself, and falsely fathers it upon Saint Austin. So that as they jointly affirm, 
b Fatemur, allam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem● Rem act. Synod. ad art. 4.  they confess no grace for the begetting of faith to be necessary, but only that which is moral: which 
c Annuntiatio doctrinae Evangelicae, Popp. August. port. fol. 110.  one of them interpreteth, to be a declaration of the Gospel unto us. Right like their old Master 
d Operatur in nobis velle quod bonum est, velle quod sanctum est, dum nos terrenis cupiditatibus deditos mutorum more animalium, tantummodo praesentia diligentes, futurae gloriae magnitudine & praemiorum pollicitatione succendit: dum revelatione sapientiae in desiderium Dei stupentem suscitat voluntatem, dum nobis suadet omne quod bonum est. Pelag: ap: Aug. de great. Ch. cap. 10.  Pelagius, God, saith he, worketh in us to will that which is good, and to will that which is holy whilst he stirs us up, with promise of rewards, and the greatness of the future glory, who before were given over to earthly desires, like bruit beasts loving nothing but things present, stirring up our stupid wills to a desire of God, by a revelation of wisdom, and persuading us to all that is good. Both of them affirm the grace of God, to be nothing but a moral persuasion working by the way of powerful, convincing arguments, but yet herein Pelagius seems to ascribe a greater efficacy to it, than the Arminians, granting that it works upon us, when after the manner of bruit beasts, we are set merely on earthly things: but these, as they confess, that 
e Vt autem assensus hic eliciatur in nobis, duo in primis necessaria sunt. 1. Argumenta talia ex parte: Dei, quibus nihil veri similiter opponi potest cur credibilia non sint. 2. Pia dociti●as animique probitas: Rem decla. cap. 17. sect. 1.  for the production of faith, it is necessary that such arguments be proposed on the part of God, to which nothing can probably be opposed, why they should not seem credible: so there is (say they) required on our part, a pious docility and probity of mind. So that all the grace of God bestowed on us, consisteth in persuasive arguments out of the word, which if they meet with teachable minds, may work their conversion.  
Secondly, having thus extenuated the grace of God, they affirm, 
f Vt gratia sit efficax in actu secundo pandet à libera voluntate: Rem. Apol. fol. 164.  That in operation the efficacy thereof dependeth on freewill, so the Remonstrants in their Apology. And 
g Imo ut confidentius agam, dico effectum gratiae, ordinaria lege, pendere ab actu aliquo arbitrii: Grevin. a Aims. p. 198.  to speak confidently, saith Grevinchovius, I say, that the effect of grace, in an ordinary course dependeth on some act of our freewill. Suppose then that of two men made partakers of the same grace, that is, have the Gospel preached unto them by the same means, one is converted, and the other is not; What may be the cause of this so great a difference? Was there any intention or purpose in God, that one should be changed rather than the other? No: He equally desireth and intendeth the conversion of all and every one. Did then God work more powerfully in the heart of the one, by his holy Spirit then of the other? No: The same operation of the spirit always accompanieth the same preaching of the word. But was not one by some Almighty action, made partaker of real infused grace, which the other attained not unto? No: for that would destroy the liberty of his will, and deprive him of all the praise of believing. How then came this extreme difference of effects? Who made the one differ from the other, or what hath he, that he did not receive? Why all this proceedeth merely from the strength of his own freewill, yielding obedience to God's gracious invitation, which like the other he might have rejected. This is the immediate cause of his conversion, to which all the praise thereof is due. And here the old Idol may glory to all the world, that if he can but get his worshippers to prevail in this, he hath quite excluded the grace of Christ, and made it nomen inane, a mere title, whereas there is no such thing in the world.  
Thirdly, they teach, That notwithstanding any purpose and intention of God to convert, and so to save a sinner, notwithstanding the most powerful and effectual operation of the blessed spirit, with the most winning persuasive preaching of the word, yet it is in the power of a man, to frustrate that purpose, resist that operation, and reject that preaching of the Gospel. I shall not need to prove this, for it is that, which in direct terms they plead for: which also they must do, if they will comply with their former principles. For granting all these to have no influence upon any man, but by the way of moral persuasion, we must not only, grant that it may be resisted, but also utterly deny, that it can be obeyed. We may resist it I say, as having both a disability to good, and repugnancy against it: but for obeying it, unless we will deny all inherent corruption and depravation of nature, we cannot attribute any such sufficiency unto ourselves.  
Now concerning this weakness of grace, that it is not able to overcome the opposing power of sinful nature, one testimony of Arminius shall suffice, 
h Manet semper in potestate Lib. Arbit. gratiam datam rejicere & subsequentem repudiare, quae gratia non est omnipotens Dei, action cui resisti à libero hominis arbitrio non possit. Armin. Antip: fol. 243:  It always remaineth in the power of freewill, to reject grace that is given, and to refuse that which followeth, for grace is no Almighty action of God to which freewill cannot resist. Not that I would assert in opposition to this, such an operation of grace, as should as it were, violently overcome the will of man, and force him to obedience, which must needs be prejudicial unto our liberty: but only consisting in such a sweet effectual working, as doth infallibly promote our conversion, make us willing, who before were unwilling: and obedient, who were not obedient, that createth clean hearts, and reneweth right spirits within us.  
That than which we assert in opposition to these Arminian Heterodoxies is, that the effectual grace which God useth in the great work of our conversion, by reason of its own nature, being also the instrument of, and God's intention for that purpose, doth surely produce the effect intended; without successful resistance, and solely, without any considerable co-operation of our own wills, until they are prepared and changed by that very grace. The infallibility of its effect depends chiefly on the purpose of God, when by any means he intends a man's conversion, those means must have such an efficacy added unto them, as may make them fit instruments for the accomplishment of that intention: that the counsel of the Lord may prosper, and his word not return empty. But the manner of its operation, that it requires no humane assistance, and is able to overcome all repugnance, is proper to the being of such an act, as wherein it doth consist. Which nature and efficacy of grace, in opposition to an indifferent influence of the holy Spirit, a metaphorical motion, a working by the way of moral persuasion, only proposing a desirable object, easy to be resisted, and not effectual unless it be helped by an inbred ability of our own, which is the Arminian grace, I will briefly confirm, having promised these few things.  
First, although God doth not use the wills of men in their conversion, as malign Spirits use the members of men in enthusiasms, by a violently wrested motion, but sweetly and agreeably to their own free nature; yet in the first act of our conversion, the will is merely passive, as a capable subject of such a work, not at all concurring co-operatively to our turning. It is not, I say, the cause of the work, but the subject wherein it is wrought, having only a passive capability for the receiving of that supernatural being which is introduced by grace. The beginning of this good work is merely from God, Phil. 1. 6. Yea faith is ascribed unto grace, not by the way of conjunction with, but of opposition unto our wills: not of ourselves, it is the gift of God: Ephes. 2. 8. Not that we are sufficient of ourselves, our sufficiency is of God: 2 Cor. 3. 5. Turn thou me, O Lord, and I shall be turned.  
Secondly, though the will of man conferreth nothing to the infusion of the first grace, but a subjective receiving of it, yet in the very first act, that is wrought in and by the will, it most freely cooperateth (by the way of subordination) with the grace of God: and the more effectually it is moved by grace, the more freely it worketh with it. Man being converted, converteth himself.  
Thirdly, we do not affirm grace to be irresistible, as though it came upon the will, with such an overflowing violence, as to beat it down before it, and subdue it by compulsion to what it is no way inclinable; but if that term must be used, it denoteth in our sense, only such an unconquerable efficacy of grace, as always and infallibly produceth its effect. For, Who is it that can withstand God? Acts 11. 17. As also it may be used on the part of the will itself, which will not resist it: all that the Father gives unto Christ will come unto him: joh. 6. 37. The operation of grace is resisted by no hard heart, because it mollifies the heart itself. It doth not so much take away a power of resisting, as give a will of obeying, whereby the powerful impotency of resistance, is removed.  
Fourthly, Concerning grace itself, it is either common, or special: common or general grace, consisteth in the external revelation of the will of God by his word, with some illumination of the mind to perceive it, and correction of the affections, not to much to contemn it: and this in some degree or other, to some more to some less, is common to all that are called: special grace, is the grace of regeneration comprehending the former, adding more spiritual acts, but especially presupposing the purpose of God, on which its efficacy doth chiefly depend.  
Fifthly, This saving grace, whereby the Lord converteth or regenerateth a sinner, translating him from death to life, is either external or internal, external consisteth in the preaching of the word, etc. whose operation is by the way of moral persuasion, when by it we beseech our hearers in Christ's stead, that they would be reconciled unto God, 2 Corinth. 5. 20. and this in our conversion is the instrumental organ thereof: and may be said to be a sufficient cause of our regeneration, in as much, as no other in the same kind is necessary: it may also be resisted in sensa diviso, abstracting from that consideration, wherein it is looked on as the instrument of God for such an end.  
Sixthly, internal grace, is by Divines distinguished into the first, or preventing grace, and the second following cooperating grace, the first is that spiritual, vital principle that is infused into us by the holy Spirit, that new creation, and bestowing of new strength, whereby we are made fit and able for the producing of spiritual acts to believe and yield Evangelicall obedience: For we are the workmanship of God created in Christ jesus unto good works, Ephes. 2. 10. By this God gives us a new heart, and a new spirit he puts within us, he taketh the stony hearts out of our flesh, and gives us a heart of flesh, he puts his spirit within us, to cause us to walk in his statues, Ezek. 36. 26, 27.  
Now this first grace is not properly and formally a vital act, but causaliter only, in being a principle moving to such vital acts within us. It is, the habit of faith bestowed upon a man, that he may be able to elicate and perform the acts thereof; giving new light to the understanding, new inclinations to the will, and new affections unto the heart. For the infallible efficacy of which grace, it is that we plead against the Arminians, and amongst those innumerable places of holy Scripture confirming this truth, I shall make use only of a very few reduced to these three heads.  
First, Our conversion is wrought by a divine Almighty action, which the will of man will not, and therefore cannot resist: the impotency thereof, ought not to be opposed to this omnipotent grace, which will certainly effect the work, for which it is ordained: being an action not inferior to the greatness of his mighty power, which he wrought in Christ when he raised him from the dead, Ephes. 1. 19, 20. and shall not that power which could overcome hell, and lose the bonds of death, be effectual for the raising of a sinner, from the death of sin, when by God's intention it is appointed unto that work. He accomplisheth the work of faith with power: 2 Thess. 1. 11. It is his divine power, that gives unto us all things that appertain to life and godliness: 2 Pet. 1. 3. surely a moral resistible persuasion, would not be thus often termed the power of God, which denoteth an actual efficacy, to which no creature is able to resist.  
Secondly, That which consisteth in a real efficiency, and is not at all, but when and where it actually worketh, what it intendeth, cannot without a contradiction be said to be so resisted that it should not work, the whole nature thereof consisting in such a real operation: Now that the very essence of divine grace consisteth in such a formal act, may be proved by all those places of Scripture, that affirm God by his grace, or the grace of God, actually to accomplish our conversion: as Deut. 30. 6. And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and all thy soul that thou mayest live. The circumcision of our hearts, that we may love the Lord with all our hearts, and with all our souls, is our conversion, which the Lord affirmeth here, that he himself will do: not only enable us to do it, but he himself really and effectually will accomplish it: And again, I will put my Law into them, and write it in their hearts, jerem. 31. 33. I will put my fear in their hearts, that they shall not depart from me, Chap. 32. 39 he will not offer his fear unto them, but actually put it into them, and most clearly, Ezek. 36. 26. A new heart also will I give you, a new spirit will I put within you, and I will take the stony heart out of your flesh, and I will give you an heart of flesh: and I will put my spirit within you, and cause you to walk in my statutes. Are these expressions of a moral persuasion only? doth God affirm here he will do, what he intends only to persuade us to? and which we may refuse to do if we will? is it in the power of a stony heart to remove itself? what an active stone is this in mounting upwards? what doth it at all differ from that heart of flesh that God promiseth? shall a stony heart be said to have a power to change itself into such a heart of flesh as shall cause us to walk in God's Statutes? Surely, unless men were wilful blind, they must needs here perceive such an action of God denoted, as effectually, solely, and infallibly worketh our conversion, opening our hearts that we may attend unto the word, Acts 16. 14. Granting us on the behalf of Christ to believe in him, Philip. 1. 29. Now these and the like places prove, both the nature of God's grace to consist in a real efficiency, and the operation thereof to be certainly effectual.  
Thirdly, our conversion is a new creation, a resurrection, a new birth. Now he that createth a man, doth not persuade him to create himself, neither can he if he should, nor hath he any power to resist him that will create him, that is, as we now take it, translate him from some thing that he is, to what he is not. What arguments do you think were sufficient to persuade a dead man to rise? or what great aid can he contribute to his own resurrection? neither doth a man beget himself, a new real form was never yet introduced into any matter by subtle arguments. These are the terms the Scripture is pleased to use concerning our conversion: If any man be in Christ he is a new creature, 2 Cor. 5. 17. The new man after God is created in righteousness and holiness, Ephes. 4. 24. it is our new birth, Except a man be borne again, he cannot see the kingdom of God, joh. 3. 3. Of his own will begat he us with the word of truth, jam. 1. 18. and so we become borne again, Not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever, 1 Pet. 1. 23. it is our vivification and resurrection, The son quickeneth whom he will, joh. 5. 21. even those dead who hear his voice and live, vers. 25. When we were dead in sins we are quickened together with Christ by grace, Ephes. 2. 5. For being buried with him by Baptism, we are also risen with him through the faith of the operation of God, Coloss. 2. 12. and blessed, and holy is he that hath part in that first resurrection, on such the second death hath no power, but they shall be Priests of God and of Christ, and shall reign with him a thousand years.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.