THE Doctrines OF THE ARMINIANS & PELAGIANS Truly Stated and clearly Answered: OR, An Examination and Confutation of their ancient ERRORS, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable Truths to be embraced, are newly Published.  
CONCERNING I The Universality of God's Freegrace in Christ to mankind. II. Concerning Election. III. Redemption. iv Conversion. V Perseverance.  
Wherein the Principal Arguments brought to maintain the Orthodox Faith are propounded, and the Principal Objections against them answered.  
By THOMAS WHITFEILD, Minister of the Gospel at Bugbrook in Northamptonshire.  
The Tares of Arminian Heresy sowed in former times (and by the help of Prelatical influence then given to them increasing) and now growing up so much in these; I conceive this Book wherein the Author doth learnedly state and confute those Opinions, is very worthy the public light.  
JOSEPH caryl.  
LONDON, Printed for John Bellamy, and are to be sold at his shop at the three golden Lions in Cornhill near the Royal Exchange. 1652.   


An Examination and Confutation of Tho. More, his treatise of the universality of God's freegrace in Christ to mankind.  
THat there was value and worth enough in Christ's death, (in regard of that sufficiency and excellency of the price) for the redeeming of all the men in the world, is granted on all hands: But whether Christ in God's intention and his own performance, so paid a ransom for all and every particular man, as thereby to make satisfaction, and procure reconciliation with God for them, is the thing in question. This T. M. undertakes to prove, and for proof of this makes use of these three things which he makes the principal grounds of his doctrine.  
1. Of a distinction. of that reconciliation which Christ hath wrought in his body with God for men, and that which he makes by his spirit in men. The first of which he will have to be common to all: the second peculiar only to some.  
2. Of a distinction betwixt a common and special salvation, which Christ hath purchased.  
3. Of the general expressions which the Scripture useth in setting forth Christ's death, as that he died for all, for every man, for the world, and such like, let us examine how well these will hold.  
That his distinction of a reconciliation which Christ hath effected in his body with God for men, (that is for all men) and which he effecteth by his spirit in men to God (that is some men only, as he understands it, pag. 4.5. and in his whole discourse) is not agreeable to Scripture, may thus appear.  
1. The Apostle saith, that if we be reconciled to God by the death of his son, much more being reconciled, we shall be saved by his life, Rom. 5.10. Reconciliation is here made the greatest work, if the greatest work be done, much more shall the lesser. If God hath given his Son, together with him, he will give all things also. Rom. 8.32. But he doth not give all things to all, therefore not his son.  
2. Reconciliation with God and forgiveness of sin, are made unseparable companions. God was in Christ reconciling the world to himself, and not imputing their trespasses. 2 Cor. 5.19. In whom we have redemption through his blood, the forgiveness of sin. Eph. 1.7. But some men shall have their trespasses imputed to them, all men shall not have their sins forgiven, therefore all men are not reconciled, all are not redeemed. Neither can this be understood of reconciling, in regard of original sin only, for the word which the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all kind of trespasses or offences.  
3. Christ's death and intercession are of equal extent. It is Christ that died, or rather that is risen again, and is at the right hand of God, and maketh intercession for us; Rom. 8.34. We have an advocate with the father even Christ the just, who is the propitiation for our sins, 1 John 2.1.2. The latter, as Beza observes, is made the ground of the former, why is Christ our advocate, because he hath made a propitiation or reconciliation for us: but he makes not intercession for all, he is not an advocate for all, therefore, he hath not died for all, he hath not reconciled all.  
4. If he hath died for all, than he was made sin for all, than all shall be made the righteousness of God in him, for the Apostle saith, he which knew no sin was made sin for us, that we might be made the righteousness of God in him. 2 Cor. 5.21. But all are not made the righteousness of God in him, therefore he was not made sin for all, he died not for all.  
5. If he hath reconciled us in his body, than we shall be certainly reconciled by his spirit: for by his sufferings in the body, he hath purchased his spirit for us, and what he hath purchased we shall certainly have; all things that pertain to life and godliness are given to us in and through him. 2 Pet. 1.3. Amongst which, his spirit is a principal part.  
6. If Christ should purchase reconciliation for us, and not apply this to us, than he were an imperfect Saviour; half a saviour (for he knows we are not able to apply this to ourselves, and while it be applied we are never the better for it,) but he is a whole and perfect Saviour, he delivers men from the power of all their enemies; therefore from the power of unbelief; which cannot be, but by giving them the spirit of faith. What the better to hold forth never so sovereign a potion to a dying man, who is so far spent as he is not able to reach forth the least finger to take it; Christ is both a skilful and careful Physician; therefore, where he undertakes the cure, will be wanting in nothing, which may effect it.  
7. If Christ intended to reconcile all men to God by the things which he suffered in his body, or by the reconciliation wrought in his body with God for men, (which are Tho. More his own words) why doth he not also reconcile them by his Spirit? why doth he not send his Spirit to work this reconciliation in them by application of the other? will not the same love of Christ which moved him to lay down his life for them, move him also to give his Spirit to them? were not all things that belong to our salvation and perfect deliverance, a part of that purchase which Christ hath made; doth not this purchase depend upon the perfect price which he hath paid? if he hath paid the same price (namely his own precious blood) for all; why do not all receive the thing which he hath purchased? If it be said that some refuse it when it is offered: It may readily be answered, that so do all; till Christ by his Spirit makes them willing and able to take it: and if this Spirit be purchased for all, (as it must be if the same price be paid for all) why doth he not give it to all? The Apostle joins these together as effects depending one on another. God sent his Son to redeem those that were under the Law that we might receive the adoption of sons, and because ye are sons, he hath sent the spirit of his Son into your hearts, Gal. 4.5.6. So that both Adoption, and the spirit of Adoption are made to flow from Redemption as the proper effects of it: and Redemption is the proper effect of Christ's death. Besides he saith, that if any man hath not the Spirit of Christ, he is none of Christ's, Rom. 8.9. If Christ hath bought us with the price of his blood, we are not our own but his, 1 Cor. 6. last, if we be his, he will give us his Spirit, first or last, for if any man hath not the spirit of Christ, he is none of Christ's.  
Ground. 2 Another ground which Tho. More brings for stablishing his doctrine of universal grace, is a distinction betwixt a common salvation which Christ hath purchased for all, and a special salvation which he hath purchased for believers. For answer unto which, it will not be denied that all sorts of men have many common benefits by Christ's coming into the World, and by the Redemption which he hath purchased. But that he hath purchased a common Salvation for all; if Salvation be taken in a spiritual sense, namely for eternal life, or something which belongs to it; (in which sense) it is always taken in the New Testament) doth no where appear in Scripture.  
Object. jude writes to the Church of a common Salvation, jude 3.  
Answ. This cannot be so understood.  
For, 1. The Apostle would never have given such diligence, and thought it so needful to write to them of such a Salvation as was common with them, to others who were damned; having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto jesus Christ, and prayed for mercy and peace (which are effects of special love) in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost.  
2. This Salvation mentioned in the beginning of the verse is of no larger extent than the Faith mentioned in the end. Which whether it be understood of the grace of Faith, or of the doctrine of Faith, (as it is usually taken by Interpreters) yet it is a gift or privilege peculiarly belonging to the Saints, it was once given to the Saints, not to all; so that the common salvation here spoken of, is the salvation which was common to them, together with the Apostle, yea, with all believers.  
Object. He is the Saviour of all men, but specially of those that believe, 1 Tim. 4.10. here is a common and special salvation plainly held forth.  
Answ. These words are not spoken of the second Person; of Christ as Mediator, but of God by whose providence all men are preserved, especially believers. For the Apostle having showed before that godliness is profitable to all things, having the promises of the blessings of this life, and the life to come. Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke, because we trust in the living God who is the Saviour of all men, especially of those that believe.  
2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more than a preserver, in which sense it is said that the Lord preserves both man and beast, Psa. 36.6. and 145.15.16. Neither could this stand with the wisdom of Christ, to shed his blood (which was far more precious than gold or silver, or any corruptible thing) to purchase Salvation for thousands who were already damned when Christ died to save them. That all the wicked who died before Christ's coming were in Hell, is clear by the parable of the rich man, Luk. 16.23. and by many other Scriptures. Neither could it much better stand with Christ's wisdom to shed his precious blood to purchase the salvation of those, whom he certainly knew even at the instant when he died to save them) should be damned afterwards: for he must needs know that for both these his death would be in vain; now it cannot stand with Christ's wisdom to do any thing (much less the greatest work of all) in vain.  
Object. Christ's death is not in vain even for those who are damned, for hereby they are freed from original sin.  
Answ. 1. If they be free from the guilt of Original sin, how come all men to be by nature the children of wrath, Ephe. 2.2.  
2. How come Infants so soon as they are borne to be subject to death; death only is the wages of sin, and sin makes us subject to wrath.  
3. When Christ takes away the guilt of sin, he takes away also the power of sin. Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sin, Rom. 6.6. Now if the root be killed, how comes it to be so fruitful in sending forth branches; the flesh daily lusting against the Spirit, Gal. 5.17. yea all men walking after the flesh, fulfilling the will of the flesh and of the mind, Ephes. 2.3. being not only sinful, but the servants of sin; sin reigning in their mortal bodies, and they obeying it in the lusts thereof. Rom. 6.12.17.19.20.  
Object. Christ's death is not in vain though all be not saved, for he died to make them saveable, and to open a door that they may be saved. P. 39  
Answ. By making them saveable, I know not well what can be understood, but procuring a possibility of salvation for them, so that though Christ by his death hath not purchased actual salvation for all, yet he hath purchased a possibility of salvation for all, and put them in such a condition wherein they may be saved; but if so, than it will follow.  
1. That the effect of Christ's death was only a possible or potential, and not an actual salvation, which agrees not with the Scripture expression. For it is said, he came into the world to save sinners, 1 Tim. 1.16. not to purchase a possibility of salvation, to redeem those that were under the Law, Gal. 4.5. not to purchase a possibility of Redemption, to take away the sins of the World, john 1.29. to save his people from their sins, Matth. 1.21. which implies more than a possibility of these things.  
2. How could Christ by his death make them saveable who were already lost, purchase a possibility of salvation for them who were already damned? (as millions of men were before his coming) Inferni nulla redemptio: there is no coming out of Hell. There is a great Gulf set (saith Abraham) to the rich man, Luk. 16.26. so that none can come from them to us.  
3. This possibility of salvation must have reference to man or to God: If to man, so that there is now a possibility purchased for man to save himself by coming to Christ if he will; this cannot hold, for no man can come to Christ unless the Father draw him. joh. 6.44. If it hath reference to God, so that Christ by his death hath purchased a possibility for God to save men: this doth much extenuate the infinite excellency and virtue of Christ's death, and make the work of man's salvation to be thereby very little advanced and set forward: It being possible for God (even before Christ was given to die) to save men, by what way and means himself should think best; and Christ by his death hath purchased no actual, but a potential salvation, namely apossibility for God to save whom he pleaseth.  
4. If the effect of Christ's death be only a possible or potential salvation, how comes it to be made actual? If it be said by man's believing and applying it by faith: it may be replied.  
1. That Faith can apply no other salvation then what is purchased, (for our application changeth not the nature of the thing) How then can man be actually redeemed and saved, by a redemption and salvation that is only potential or possible?  
2. If man by his application doth make it of potential to become actual, then man's work should be more perfect than Christ's work, (for an actual redemption or salvation, is a more perfect work then a potential only.)  
If it be said that Christ works this also by putting a spirit of faith into men: this confirms what we have said before, namely that Christ hath purchased not only a potential, but actual salvation for men, Therefore by his death hath purchased not only salvation, but all that belongs to it, namely that spirit, which works faith and all other graces needful to salvation, according to that of the Apostle, he hath blessed us with all spiritual blessings in Christ, Ephes. 1.3. and so is a perfect Redeemer, both by making satisfaction to God for us, and making application of that satisfaction to us, by his Spirit.  
Object. But if Christ died not for all, then there is not a door of salvation set open to all.  
Answ. 1. The door of Salvation can be said properly to be set open to no more than those to whom the Gospel is preached, for if the Gospel be hid, it is hid to those that are lost, 2 Cor. 4.3. and the Apostle speaking of such as these, saith, they were without hope, Ephe. 2.12. and that the Scripture hath concluded or shut them up under sin.  
2. It follows not that the door of Salvation is shut to those unto whom the Gospel is preached, although Christ both in God's intention, and his own, died not for all; because in the Gospel Christ is offered to all: all are commanded to look out to him for salvation, and promise is made to all, that if they will believe, they shall be saved: which promise shall certainly be made good.  
Object. But they want a foundation of their faith, if Christ died not for all.  
Answ. No: for the foundation both of our faith and obedience is not the secret, but the revealed will of God, which enjoins every man to believe on him whom the Father hath sent: finding himself lost, to seek out to him, and rest on him for Salvation.  
Object. But can God in Justice require any man to look out to his Son for Salvation, if he hath not given his Son to purchase Salvation for him.  
Answ. What art thou O man that disputest with God, Rom. 9.20. It may as well be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people go; when at the same time he said, he had hardened Pharaohs heart that he should not let them go, Exod. 7.2.3.4.  
Object. But how then is man's destruction of himself?  
Answ. 1. Because no man shall be destroyed but for his own sin, and for that sin which his own conscience shall tell him he hath willingly committed.  
2. Because the ground of his refusal of Christ when he is offered, is not because God hath not given Christ to die for him, (which is more than he knows) but something else arising from some corrupt principle in himself: as that he will not believe what a lost estate he is in; what excellency and worth is to be found in Christ; or is not willing to subject himself to the rule and government of Christ, or some other like.  
Object. If Christ hath not died for all, how then can he be their Head, Lord, and King?  
Answ. 1. Christ is the Head only of his own body which is the Church, of which also he is the Saviour. Christ is the Head of the Church, and the Saviour of the body, Ephes. 5.23. there is a mutual relation between the head and members; the faithful only and such as are saved by him are the members of him, for he is the Saviour of his own.  
2. There is a twofold rule and government which Christ exerciseth over men.  
1. General which he exerciseth over all, all power in heaven and in earth is given to him, Mat. 28.18. Thus he reigneth in the midst of his enemies, Psal. 110.2. and by him Kings reign, Pro. 8.15.  
2. There is a special rule and government which he exerciseth over his own People, and thus he is King and Lord of his Church only; for there is a mutual relation betwixt King and Subject: and thus he is King only over those in whose hearts he reigns by his Word and Spirit, who willingly subject themselves to him; and of such as these are those places understood, 2 Cor. 5.15. Rom. 14.9. of such as live unto the Lord, and die unto the Lord.  
3. It follows not, that because he is Lord of all, hath power and command of all, that therefore he died for all; he hath power & command over the devils, yet he died not for them; his dying for the elect is a sufficient ground to entitle him; so that prerogative & making him capable of that privilege to be Lord of all: because he humbled himself to the death of the Cross; God hath exalted him, and given him a name above every name, Phil. 3.8. not only honour and dignity, but power and authority; that to the Name of Jesus to his Person invested with this power and authority, All things in Heaven and Earth, Angels, Men, and Devils should be subject.  
Ground. 3 A third ground which Tho. More brings to prove that Christ died for all, is those general expressions which the Scripture useth in speaking of Christ's death; as that he gave himself a ransom for all, tasted of death for every man, was a propitiation for the sins of the World, yea of the whole World, etc.  
1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not always in the literal signification of the word, but in that sense and meaning which is agreeable to that place where those words are used, and to other places of Scripture where the same thing is spoken of. He counts it blasphemy to deny that those words all every man, world, and the like, when Christ's death is spoken of, should be taken in any other than a literal sense; but why may he not as well count it blasphemy, to deny that the bread in the Sacrament is properly Christ's body, because he saith, this is my body, or to deny that Christ is properly a branch, a corner stone, a morning star, and such like, because the Scripture expresseth him by these names.  
2. Himself acknowledgeth, that although the Scripture in speaking of Christ's death, sometimes and in some places useth general expressions, yet in other places it useth expressions wherein that generality is limited, as when it is said, that he gave his life a ransom for many, Mat. 20.28. this is my blood, that is shed for the sins of many, Mat. 26.28. he was set, or appointed for the rising of many, Luke 2.34. the gift by Jesus Christ hath abounded to many, Rom. 5.15. he was offered to take away the sins of many, Heb. 9 last he bore the sins of many, Esay 53. last, he was plagued for the transgression of his people, ver. 8.  
3. He cannot deny that sometimes these notes of universality, all, every man, world, and the like, are ofttimes used in a more restrained sense. 1. The word all, is sometimes taken for a part only, or some of all sorts; so it is said, that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kind of disease, Mat. 9.35. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about, some of all sorts went out to John Baptist, and were Baptised of him, Mat. 3.5. 
Luke 11.42  ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb. Peter saw a vessel let down to the earth, wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all four footed beasts, that is, some of all kinds, Act. 10.12. All flesh shall see the salvation of God, Luke 3.6. I will pour my spirit upon all flesh. Joel. 2.28. not upon every particular man, but upon some of all sorts, so, Esay 40.5. And in this sense it is said, that Christ gave himself a ransom for all. 1 Tim. 2.6. namely for some of all sorts, of all estates, orders and degrees of men, in which sense the Apostle had ver. 1. bidden them make prayers, and prayers for all men, for Kings and Princes etc.  
2. So the word every, is many times put for some of every sort, The kingdom of God is preached, and every one presseth into it, Luke 16.16. God will make manifest the counsels of the heart, and then every man shall have praise of God, 1 Cor. 4.5. not every particular man, but every good man of what estate and condition soever. Every man saith, I am of Paul, I am of Apollo, cap. 1.12. Every man taketh his own supper, and one is hungry, and another is drunken, cap. 11.21. Every particular man amongst the Corinthians did not make rents and schisms in the Church, neither did every man come unworthily to the Sacrament; but a great many did, and therefore this expression of generality is used: and so when the Apostle saith, that Christ tasted death for every man; it doth not necessarily follow, that he died for every particular man, but for many: he gave himself a ransom for many, Mat. 20.28. even for every of the sons of God, for every heir of salvation, of whose salvation Christ is appointed to be the head and Captain, for so it follows in the next verse. It became him for whom and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb. 2.10.  
3. So the word World, is often taken not for the whole world, but for a part only, as when it is said, that when Christ came into the World, the world knew him not. Joh. 1.10. that the world hated him. cap. 15.19. that the World hated his chosen ones, ver. 20. that the Whole world lieth in wickedness, 1 Joh. 5.19. This cannot be understood of the whole world as including every particular man, but only of the worst part of the Whole wicked world. And as the word World is ofttimes taken for the worst, so sometimes for the better part of the world: as when it is said, that God was in Christ reconciling the World to himself and not imputing their sins, 2 Cor. 5.19. There is a great part of the world who were never reconciled, but always have and always shall remain in a state of enmity with God and Christ; even all those to whom Christ shall say at the last day, I never knew you, Mat. 7.25. all those who before Christ's coming had been strangers from the covenant, and had lived without God in the World, Eph. 2.12. A great part of the world shall have their sins imputed to them, for Christ shall set them on his left hand, and say unto them, go ye cursed into hell fire, Mat. 25. so also is the world taken when Christ saith, he came into the World not to condemn the World, but that the World might be saved by him, Joh. 3.17. This cannot be understood of the whole world, for Christ shall condemn a great part of the world, even all those that he shall set on his left hand, and what ever he shall do at last, he intended at first to do. Neither shall all the world be saved by him, neither did he intent to save all, for than he should miss of his intention; neither in reason can we think that he came to save such as were already damned: therefore by world, must needs be understood the better part, namely, so many as are saved. So Christ is said to be the bread of God that came down from heaven, and giveth life to the world, Joh. 6.33. There is a world to whom Christ actually giveth life, but he doth not this to the whole world, but only to the believing world; for he that believeth not, shall not see life. Joh. 3. last. he is condemned already.  
Yea that place, God so loved the world, Joh. 3.16. which Arminians think serves so much for their turn, cannot be understood of all men in the world; for though the world be there taken communiter, for mankind: for men living in the world, yea for all sorts, all estates, orders and degrees of men; yet it cannot be taken universaliter for every particular man living in the world: for the love here spoken of, is a special peculiar love, God so loved. In this God setteth out his love towards us, that Christ died for us, Rom. 5.8. yea, this is the greatest love, greater love than this hath no man, Joh. 15.13. Now the same persons cannot be the objects of the greatest love and greatest hatred, for then there should be no difference betwixt the elect and reprobate; by all which it appears that there is no necessity those general expressions used in Scripture touching Christ's death should be taken in a general sense.  
4. It appears plainly by many other places of Scripture, that these expressions of Christ dying for all men loving the world, giving himself to be a propitiation for the sins of the whole world, 1 Joh. 2.2. If they be truly understood, must be understood in a restrained sense; namely, for the believing world, for the world not only of Jews but of Gentiles, that shall be saved (In which sense this place of John is to be taken) He is a propitiation not only for our sins (Saith saint John, a Jew, writing to the Jews) but for the sins of the whole world, of the world of believing Gentiles, as well as of ourselves. Now that this and other like places, where generalities in the like kind are used, must necessarily be taken in a limited and restrained sense doth plainly, as I said, appear by many other places of Scripture, as when it is said, that Christ laid down his life for his sheep, Joh. 10.15. for his people, Mat. 1.21. for the sons of God, Joh. 11.52. for the elect of God, Rom. 8.33, 34. that the promise of Christ is given to them that believe, Gal. 3.22. that Christ hath loved his Church, and given himself for it, Eph. 5.25. Now all are not the sheep of Christ, the people of God, the sons of God, the elect, the Church of God, for then there should be no difference betwixt these and the world, from which the Scripture distinguisheth them. Besides, Christ saith, that he prayed not for the world, but for those whom the father had given him, Joh. 17.9. Those whom Christ died for, he would not refuse to pray for: that for these he sanctified himself, ver. 19 that is, set himself apart to be made an offering for sin, The Saints sing a new song to the lamb, because he had redeemed them out of every tongue, kindred, people, And Rev. 6.9. Therefore he hath not redeemed all of every kindred, people and nation. All those whom Christ died for, he loved, and whom he loveth, he washeth with his blood, Rev. 1.5. but all are not washed. That blood of Christ, which through the eternal spirit he offered unto God, purgeth their consciences from dead works for whom it is offered, Heb. 9.14. but all have not their consciences purged, By the offering of the body of Jesus Christ once made, all are sanctified for whom it is offered, cap. 10.10. He hath given himself for his Church to sanctify it, Eph. 5.25. but all are not sanctified. Therefore these general expressions before mentioned, cannot be understood generally of all and every particular man, but must of necessity be limited and appropriated to such as these Scriptures speak of.  
Tuhs we see, that the chief grounds which T. M. brings for the establishing his opinion of the universality of God's freegrace will not hold, as not being bottomed on Scripture rightly understood. He goes on to object against such answers and arguments as are brought against his opinion, let us go on to examine the strength of these.  
Object. 1 Against what is said that those general expressions (all, men, world) and the like are not always to be taken properly and strictly in a literal sense; he objects that although the Scripture sometimes useth Metaphors and dark mystical expressions (as in the doctrine of the Sacraments) yet in fundamental points in things necessary to Salvation, (such as the death of Christ is) it always speaks clearly and plainly, not figuratively and darkly. p. 73. 74.  
Answ. To know and believe that Christ died for man is necessary to Salvation; but to know or believe that Christ died for every man, is not necessary to Salvation,  
2. True it is, that in points necessary, the Scripture speaks plainly; and in a way fit to be understood: yet sometimes it speaks figuratively and improperly, because nothing more plain and easy to be understood then some figurative speeches. Tho. More himself acknowledgeth that every Child can understand such a figure as this, the Pot seethes over; where the subject is put for the adjunct. There is nothing more frequent in Scripture and in ordinary speech, than such figures where the subject is put for the adjunct, or the whole for the part, or part for the whole. So when it is said that Jerusalem and all Judea went out to john Baptist; here is a double figure, one a metominy, the place put for the People; another a Synecdoche, the whole put for the part, all for a great many, or some of all sorts; yet who doth not easily understand this: So when it is said that Christ gave himself for a ransom for all; may it not be easily understood that he gave himself a ransom for many, or for some of all sorts, especially when many other Scriptures express it by many; he gave his life a ransom for many, Mat. 20.28. & 26.28. Rom. 5.15. Heb. 9 last. The Article of the Resurrection is necessary to Salvation, and therefore laid down plainly as the rest; yet when it is said that Christ risen again the third day, this is a figurative speech, for here is a double Synecdoche; the day first being for the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day and night.  
2. A part of the day, the Evening or Morning being put for the whole day; for Christ lay in the Grave but one whole day, namely, the whole Jewish Sabbath. Therefore Tho. More need not clamour against us as obscuring and darkening, yea falsifying the Scripture; when we compare one Scripture with another, and explicate that which speaks figuratively by another which speaks properly, both being plain and easy enough to be understood of such who are willing to understand.  
Object. Against that which is said, that the words (all, every man, etc.) are sometime taken but for some, as for Christ's sheep, his Church, and such like; he objects,  
1. That this word (all) when it is applied to creation, fall, ransom, resurrection, is never found to signify less than all and everyman, p. 75  
2. That this word, only, is never added, it is never said that Christ died for his sheep only, or that he loved his Church only. p. 76  
Answ. The first is not always true, for when it is said, that as in Adam all die, so in Christ all shall be made alive, 1 Cor. 15.22. this cannot be understood of all and every particular man, but only of those that are Christ's, verse 23. of such to whom he is a quickening Spirit, ver. 45. such as have born the image of the heavenly Adam, ver. 49. such as are dead in Christ, 1 Thes. 4.14. though all shall be made alive by the power of Christ, as Lord over all; yet not by the virtue and power of his Resurrection as their Mediator and Redeemer.  
2. For the second, that the word, only, is not added: no more it is said in Scripture that we are justified by Faith only, yet when it is said that we are justified by Faith without the works of the Law; this is equivolent, and as much in effect as if it had been said we are justified by Faith only, other things being excluded. When it is said there is one God, and one Mediator, it is as much as if it had been said, one God only, one Mediator only; because in other places, all other are excluded besides this one: So when it is said Christ laid down his life for his sheep, it is as much as if he had said for his sheep only; because all are not Christ's sheep, he will not give Eternal life to all. And by this reason here objected, when the Apostle bids husband's love their wives, as Christ loves his Church, Ephes. 5.25. some might except and say, but he doth not bid them love their wives only, therefore they may love others.  
Object. But if in other places the word, all, must be taken in a general sense, as when it is said that all men have sinned; and that death is come over all men, why not as well in this, he gave himself a Ransom for all.  
Answ. 1. Because these places have no restraint nor limitation put upon them, as those of Christ's dying have, as already hath been showed.  
2. Because all shall not be saved, and the end of Redemption is Salvation, Luk. 1.69.70. neither will Christ pray for all, john 17.9.  
Object. 2 Against the argument drawn from the love of God, that he loves not all with a special peculiar love; therefore he hath not given his Son to die for all, Tho. More objects,  
1. That he loves all with a love of pity, though not with a love of complacency, or delight.  
Answ. But this love of pity, is not a special peculiar love, it is not the greatest love, as that is which caused him to die; greater love than this hath no man, to give his life, Christ may pity his enemies whom he means to destroy; it is not that unchangeable everlasting love which causeth him to love to the end, it is such a love as may be turned into hatred; therefore not the greatest love. The Lord hates all the workers of iniquity.  
Object. God hates no man before he hath sinned in rejecting the offer of Christ.  
Answ. He hated Esau before he was born, or had done either good or evil, Rom. 9.13.  
Object. This must be understood of a less love than that wherewith jacob was loved, as when we are bidden to hate Father and Mother, this cannot be understood of any positive hatred, but of a less love than wherewith we are to love Christ.  
Answ. But the love which caused Christ to lay down his life is the greatest love; therefore he died for none but whom he loved with this love: whereas he loves the objects of hatred, such as Esau, with a less love, for hatred (as they make it) signifies less love.  
2. Though hatred sometimes signifies less love, yet when God saith Esau have I hated, it cannot be so understood, for here love and hatred are one set in opposition against another; and therefore cannot be several degrees of the same thing. They are here made membra dividentia ejusdem generis, such contraries as can never be conjoined. The purpose of God is here distinguished into a purpose of love, whereof jacob was the object, and a purpose of hatred whereof Esau was the object, and they are the same with election and rejection; the Apostle makes the love to jacob, to be the same with election, ver. 11. therefore hatred (which is contrary to it) is the same with rejection: neither can we imagine a choosing of some, but there must be a refusing of others.  
Object. I have hated Esau, and laid his mountains waste, for the Dragons of the wilderness, Mal. 1.3. By this it appears that the hatred wherewith God hated Esau, consisted only in regard of outward things in denying those privileges to Esau which he granted to jacob, as the inheritance of the Land of Canaan; and preservation from desolation, which is threatened to Esau.  
Answ. Though there was a difference betwixt jacob and Esau in regard of outward things, yet neither the only nor principal difference did consist in these; so as one is said to be loved, and another to be hated in regard of a difference in these; for,  
1. The Land of Canaan was a type of the heavenly Canaan, therefore Esau's rejection from the one, was a sign of his rejection from the other. Hence the selling of his birthright is made a note of his profaneness, Heb. 12.16. That he slighted this privilege, and for filling his belly, passed away all his right and title to the heavenly inheritance, whereof the inheritance of Canaan was a type.  
2. Esau's serving of jacob, and Gods hating of him, could not be fulfilled in regard of any outward inferiority whereby he was beneath jacob: for Esau in outward respects was a greater man than jacob, so that jacob bowed to him, and called him his lord. And he possessed a fairer inheritance in Mount Seir, then ever jacob did in the land of Canaan, wherein he lived as a stranger: Neither was the excellency of the land of Canaan so much in the pleasantness or fertility of it (in the last of which the land of Egypt and Caldaea did equal, if not exceed it,) but because it was (symbolum divini favoris) as Calvin calls it) a pledge of the favour of God, and a place which he had consecrated to himself, and to his elect people, whom he had set his love upon, Deut. 7.7.  
3. As the mountains of Esau were laid waste, so were the mountains of judaea; yea the whole land: First, by the Assyrians, then by the Chaldeans, and at last by the Romans, and so it continues still; and should ever do so, were it not for the promise and covenant of mercy which God made wit● Abram, Isaac, and jacob, of which this promise of loving jacob, when he hated Esau, was a principal branch.  
Object. God loves the righteous, but all men were righteous in Adam, therefore he loves all.  
Answ. That love which is the ground of redemption, is the love of Election, but with this love he loves not all, for he hath not chosen all, besides, this love hath no respect to man's righteousness, for God loved Jacob before he had done good or evil: God loves men with this love, not because they are righteous; but therefore they become righteous, because he loves them. He hath not chosen us because we were holy, but he hath chosen us to be holy, Eph. 1.4.  
2. He could not execute or actually put forth any effects of this love upon Adam's posterity before his fall, because they had no actual being.  
Object. 3 Against the Argument drawn from the Ransom which Christ paid for all, and the satisfaction which thereby he hath made, the effect of which is certain redemption and salvation; being justified by his blood we shall be saved from wrath by him; Rom. 5.9. neither can a just God require a double payment of the same debt. Tho. More objects, that it is a most notorious untruth to say that all those for whom Christ died, and paid their ransom, are justified by his death. P. 95.  
Answ. But how then will he free the Apostle from this notorious untruth, who says we have redemption by his blood, even the forgiveness of sin, according to his rich grace; Ephes. 1.7. what is redemption by his blood, but paying the ransom? what is forgiveness of sin, but justification? so when he makes Gods justifying of us, and Christ's dying for us to be unseparable companions. It is God that justifieth, who shall condemn? it is Christ that is dead, Rom. 8.33.34.  
2. Unto the other part of the Argument, namely that Justice cannot require a double payment of the same debt; (to let pass his oft begging of the question, and tedious tautologies) all that he replies to purpose is this,  
Object. 1. That God punisheth his own children, for whom there is no doubt but Christ hath made satisfaction.  
Answ. He cannot be ignorant that punishments mentioned in Scripture are of two sorts, satisfactory and castigatory: Of the first sort are such as Christ hath suffered for his people, and which wicked men suffer in hell: Of the second sort are such as God inflicts upon his own Children and causeth them to suffer; not thereby to make satisfaction to his justice, but to correct and chastise them for their faults, and thereby bring them to amendment; these being wholesome and healing medicines to cure their spiritual diseases.  
Object. 2. He objects, that what God will require of others is a new debt, namely sins against the Gospel, covertly carrying it as if they were discharged of their old debt, namely sins against the Law. P. 101.  
Answ. 1. But how can this stand with the perfection of Christ's satisfaction, if it reacheth only to some sins, not to all? or with the infinite virtue and efficacy of Christ's blood which cleanseth from all sin? with the fullness of his redemption, who gave himself to redeem us from all iniquity, Tit. 2.14. shall unbelief, shut men out from mercy, and the benefit of Christ's death? How then hath God concluded or shut up all under unbelief, that he might have mercy on all, both Jew and Gentile, Rom. 11.32. Is not unbelief a fruit of the flesh, a branch of the old man, & a principal member of the great body of sin? and was not Christ crucified that our old man might be crucified, and the body of sin might be destroyed? Romans 16.6.  
2. If Christ hath freed all men from their sins against the Law, how then come they to be judged by the Law? Rom. 2.12. how are they said to be under the Law? Rom. 6.14. why are we bidden so to speak, and so to do as those who shall be judged by the Law, jam. 2.12. which can be no other Law then the same which he spoke of in the verse. before, which saith, a man must not commit adultery, must not kill; neither doth that hinder, because he calls it a law of liberty, for so it is to all that are in Christ, that are led by his free spirit; for so saith the Psalmist, I shall walk at liberty, for I seek thy precepts, Psal. 119.45. I shall run the way of thy Commandments when thou shalt enlarge my heart, ver. 32. The Commandments of God are not grievous to those that love him, and obey out of love, 1 joh. 5.3.  
Therefore notwithstanding all that Tho. More hath said, still the Argument remains firm; for if Christ hath paid the Ransom for all, and thereby made satisfaction, and perfect satisfaction; then divine justice requires that it should be accepted. If perfect satisfaction be made and accepted, then perfect justice cannot require another satisfaction, and so a double payment of the same debt; namely that a poor sinner should suffer for ever in hell to satisfy divine justice for those sins which Christ already suffered for upon the Cross, and by his sufferings hath made perfect satisfaction, such as hath been accepted.  
If it be said that the sinner suffers himself, because he will not apply Christ's suffering and satisfaction; to this it may be answered, that if Christ loved him so far as to suffer and make satisfaction for him; he will take order that application shall be made, for Christ is a perfect Saviour, and will not suffer the fruit of his suffering to be lost; nor have the effect of them to man's arbitrement.  
Object. 4 Against the Argument drawn from Christ's intercession, that for whom Christ would not vouchsafe to pray, he would not vouchsafe to die; now he saith plainly, that he did not pray for the world, but for those whom the Father had given him, john 17.9. Tho. More objects many things, and takes great pains to find out evasions, whereby he may avoid the force of this Argument; amongst which, three only are to the purpose.  
1. He tells us that by the World here which our Saviour would not pray for; is not meant the wicked ungodly world, but all the Elect in the World, which were yet uncalled. p. 110.  
2. That Christ doth not say he will not pray for the World; but only that he doth not pray, speaking of the present time.  
3. That the word (not) is not so exclusive as to signify not at all; but not so much, not in such manner, so privily and chief for these as the other. p. 111.  
Answ. For answer, here we may take notice that Tho. More grants that the word (World) may sometime be taken for the better part, namely the Elect; at least for a part of them which elsewhere he seems not willing to grant; but that the World cannot be so taken here, appears.  
1. Because our Saviour here opposeth the World to those whom the Father had given him out of the World; now those whom the Father had given, were all Elect, as appears, ver. 2. all those to whom he should give eternal life: Therefore he doth not oppose the Elect to the Elect, one part of the Elect to another, but all the Elect to the wicked World, for which he would not pray.  
2. The manifestation of his Name, ver. 6. is the same with effectual calling, and giving of some to him by the Father, is made the ground and cause of this manifestation, and so in order of nature goes before it. Hence our Saviour saith, that he manifesteth himself to those whom the Father hath given him; when had he given them? namely before he manifested himself to them; (for the word is in the preterperfect tense, and speaks of a thing already past and done) besides, in the words following he shows plainly the same thing; Thine they were (saith he) and thou gavest them me. How were they Gods, but by Election, and by Election he gave them to his Son, appointing them to obtain salvation by jesus Christ? 1 Thes. 5.9. So that giving here, is not effectual calling, but that which goes before it, as the ground and cause of it, namely Election; according to that of the Apostle; whom he hath predestinated, those also he hath called, Rom. 8.30.  
3. Our Saviour mentions this praying as a choice privilege belonging only to the Elect; and as to the Elect only, so to all the Elect standing in opposition to the wicked World: from which therefore none of the Elect are to be excluded; for he prays for all those whom the Father had given him both called and uncalled. I pray not only for these, but for those who shall believe in me, john 17.28.  
4. Those uncalled ones whom our Saviour prays for, ver. 20. he distinguisheth from the World, ver. 21. & 23. and therefore it is not likely he would express them by the name of the world in ver. 9 And this which hath been said may likewise answer the two last objections; for if the World here cannot signify the Elect uncalled, but only the wicked World, than Christ doth not pray for them at another time, or in another manner then for his own; for he doth not pray for them at all.  
So that the Argument still holds good, if Christ would not pray for wicked men, such as shall perish in the end; he would not die for them, for to lay down his life was an action of the greatest love; and for whom he hath done the greater, he will also do the less: His love in dying, and thereby making satisfaction being the foundation of his intercession, and all other benefits belonging to our Redemption.  
Object. 5 Against the Argument drawn from Election, namely, that the Son died for no more than the Father had elected to sonship, and to the eternal inheritance; there being a connexion betwixt Election, calling, Justification and Glorification, Rom. 8.30. Ephes. 1.13. but all are not Elected; therefore Christ died not for all. Tho. More replies very little to the purpose.  
1. He saith, that the proposition is directly contrary to the Scripture. Heb. 2.9. 1 Tim. 2.6. but he should have said, to those Scriptures taken in his sense, but not taken in the true sense: for is it not agreeable to the Scripture, to say that those whom God elected or predestinated, those he appointed to obtain salvation by Jesus Christ, for those Christ died, those hath he called, justified and to which he adds, that it is so grossly false, as it deserves rather abhorring then answering, pag. 114. But it may be better said, this kind of language deserves rather to be abhorred then answered, which makes the language of Scripture a thing to be abhorred.  
2. He saith that it overthrows the distinction which the Gospel makes, betwixt common and special salvation. Answ. It may well overthrow that which hath no foundation in the Gospel, which his common salvation hath not, as before hath been showed.  
3. He denies that there is any such connexion betwixt these privileges, that he who partakes of one, must needs partake of all, pag. 117. All that is in the common salvation pertains to the special, but not on the contrary.  
Answ. 1. It hath been already showed, that there is no such common salvation, if salvation be taken properly, and in a spiritual sense, namely for eternal life, or any thing which necessarily belongs to it.  
2. That there is such a necessary connexion betwixt election and redemption, may thus be proved.  
All those, and only those who are elected, are likewise redeemed, called, justified, glorified.  
But all are not elected, nor shall be called, justified, glorified, therefore all are not redeemed.  
The proposition is proved by those Scriptures which make the love of election, to be the ground and cause of redemption and all the rest. God so loved the world that he gave his only begotten son; which cannot be meant of a common love, because it tends to everlasting life, Joh. 3.16. to salvation, 1 Tim. 1.16. we love him because he loved us first, and gave himself to be a propitiation for our sins, 1 Joh. 4.10, God setteth out his love in that while we were sinners, he gave Christ to die for us, Rom. 5.8. so that God's love is the cause of giving his son, where that goes before, this must needs follow, neither is this ever to be found, where that hath not gone before. To this purpose also the Apostle saith, we are chosen in him, Eph. 1.4. (not as the foundation of our election which is only from the good pleasure of his will, ver. 5.) but of our redemption and salvation, in that he hath appointed us to obtain salvation by Jesus Christ, 1 Thess. 5.9. In both which places Christ is made the fruit and effect of election, therefore of equal extent with it, reaching neither shorter nor farther than that doth, so that he is given for all, and only those that are appointed to salvation. For if God therefore gives Christ for men, because he hath appointed them to salvation, it follows on the other side, that if he hath not appointed all men to salvation, he hath not given Christ for all, and how can we in reason think, that God should give his son to purchase salvation, for those whom he never intended to save; yea, more, for such whom he intended to destroy. For it cannot be denied that God will bring destruction upon a great part of men; and what he doth in time, he intended to do before all time.  
2. The Apostle saith, we are chosen to salvation through the beleese of the truth, 2 Thess. 2.13. Now saith is the gift of God, Eph. 2.8. and such a gift as he doth not give to all. Now if it should be asked why God doth give this gift to some men rather than to other, it must be answered, because he hath chosen them to salvation? so many as were ordained to eternal life believed. Act. 13.48. If it should on the other side be asked, why doth he not give faith as well to others, since he is able to do it; the answer must needs be, because he hath not appointed them to salvation. Now if God will not give faith to those, whom he hath not appointed to salvation; shall we think that he hath given Christ for them, which is fare the greatest gift of all. For the rest which follows, it is but a venting of his own private notions about election, wherein either he affirms that which is not denied, or proves not that which is denied.  
Object. Against that place, Act. 13.48. that so many as were ordained to eternal life believed. Tho. More objects that the word ordaining is to be understood of an actual ordaining, constituting, preparing. furnishing, making meet, and not of God's eternal purpose, pag. 150.151.  
Answ. 1. This he says, but this he proves not: but the contrary may be proved from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it is most usually taken in Scripture, is not put for preparing, furnishing or fitting, but for ordaining or appointing, so it is said, the powers which be, are ordained of God, Rom. 13.1. and it was told Paul all things which were appointed for him to do, Act. 22.10. In both which places the same word is used.  
2. This ordaining to life, is made the cause of believing, which ariseth not from any furnishing, or fitness in ourselves, but is the free gift of God, Eph. 2.8.  
3. How can we be said to be actually constituted, freed and prepared for eternal life before believing, when as faith is the first thing that fits us for life.  
4. The word here used is in the preterperfect tense, and doth not signify any present condition or disposition in them, but something which had been done long before; so many as were ordained to eternal life, long before this time of their hearing Paul preach.  
Object. 6 To the argument drawn from the equal extent of Christ's offices that to whom Christ is a priest, he is also a prophet to teach them, and a Prince to rule them; but these offices pertain only to his Church and chosen, therefore the other also. T. M. replies, that in all Christ's offices, there is something more general which belongs to all, something more special which belongs to the elect, pag. 125.  
Answ. But that great work of his priestly office, whereby he hath offered himself as a ransom for sin, (which Tho. More makes common and general pag. 192. to all) is the foundation of all the rest, (being not only satisfactory but meritorious, such whereby he hath not only satisfied for sin, but purchased righteousness and life) and therefore those who have their part in this, shall have their part in all the rest, as hath been already showed. He that spared not to give his own son, how shall he not together with him, freely give all things also, Rom. 8.32.  
Object. 7 To the argument drawn from God's denial of giving to a great part of men, the means of coming to the knowledge of Christ, and therefore he hath not given Christ for them, Tho. More replies that God doth use some means toward all to bring them to knowledge.  
Answ. But whether hath he given to all men since the beginning of the world sufficient means to bring them to the saving knowledge of Christ? if he hath not, than what he saith of giving them some means of knowledge is nothing to the purpose. If he hath, how then can that hold true, that the Gospel was a mystery which had been hid from all ages and generations, Col. 1.26. That the Gentiles before Christ's coming were stranger's from the life of God through ignorance, Eph. 4.18. That they were strangers from the covenant without Christ, without God in the world, Eph. 2.12. that in times past, he suffered all nations to walk in their own ways, Act. 17.30. this was a night time, a time of darkness with them, Eph. 5.8. Rom. 12.12. 2 Cor. 4.6.  
If the Reader desires further satisfaction, touching this point of Christ's dying for all, let him pass on to the next treatise, and look into the Article of redemption, where he shall find that handled which here is omitted,   

An Examination and Confutation of the Arminian erroneous Tenets concerning ELECTION.  
IN the Article of election, the principal question is, whether it be absolute or conditional (that is, whether it ariseth merely from God's free purpose, his gracious good will and pleasure, or whether it ariseth both from the foresight of man's fall, as also of his faith, repentance and the like.  
To this the Arminians answer negatively, denying God's election or decree of man's salvation to be absolute, and affirming that both the foresight of sin, as also of faith and perseverance do go before not only man's salvation, but also God's purpose and decree, whereby he hath appointed him unto salvation. For in the decree of man's salvation they make God to proceed in this order. 1. That upon foresight of the fall, God decrees to give Christ. 2. To save believers, and damn unbelievers. 3. To give to all men sufficient means of faith. 4. To save such particular persons as he foresees will believe, and to damn the other. That such a foresight as this, doth not go before election or Gods decree touching the salvation of particular persons, may appear by these reasons.  
Argument. 1 We are elected unto faith and unto believing, therefore election is not out of the foresight of faith; neither doth faith go before election, either as a cause or condition, but follows it as an effect or fruit of election.  
In order of nature, the effect always follows the cause. That we are elected unto faith, the Apostle shows plainly when he saith, that we are chosen before the foundation of the world, to be holy and without blame. Eph. 1.4. Now faith is a part of sanctification being one of the fruits of the spirit, yea, a principal one. And Saint Petor saith, we are elected unto obedience, and sprinkling of the blood of Christ. 1 Pet. 1.2, Now Christ's blood is sprinkled on us by faith; and all true obedience ariseth out of faith: being therefore elected to the one, we are elected to the other also: and the Apostle tells the Thessolonians, that God had chosen them to salvation through the sanctification of the spirit, and the belief of the truth. 2 Thes. 2.13. Sanctification and belief of the truth, are made means whereby they were to come to salvation; therefore in order of nature the purpose of salvation must go before these, they being means that tend to it; none can deny that faith is the gift of God, and a grace which he works, for the Apostle affirms it, Eph. 2.8. Now if God works faith, he must needs do this to some end, and what can this be but that whereto faith tends, and which at last it effects and brings forth, namely salvation? receiving the end of your faith, the salvation of your souls, 1 Pet. 1.19.  
Argument. 2 The Apostle makes God's election and rejection to be acts of his free will and pleasure, he hath mercy on whom he will have mercy. Rom. 9.15. But if election and rejection be out of the foresight of faith and infidelity and preseverance in these, than they are acts of justice, not of will and pleasure. For if God makes a covenant with man, to give him salvation if he believes on Christ, and perseveres in doing so, and on the other side to condemn him if he rejects Christ, and persists in unbelief: he cannot in truth and justice deny him salvation if he sees him persevering in the faith, nor purpose to give it him if he sees him persevering in unbelief. So that this way he should be led to elect or reject, by a necessity of nature, not a freedom of will. Besides, they make election to depend upon prescience, and this prescience to be necessary, and so upon this ground also election to be necessary.  
Argument. 3 If election be out of foreseen faith, than God chooseth such as have chosen him before, and loveth such as have loved him first; contrary to that which Saint John saith, we love him, because he loved us first, 1 John 4.19. the love whereby we love God immediately flows from faith, for faith worketh through love, and by this faith and love, we choose God to be our God, cleaving to him as our chief Good. Whether therefore upon foresight of our faith, he purposeth to choose us, or upon our actual believing he actually chooseth, still our loving and choosing goes before his.  
Argument. 4 If Gods decree of man's salvation be grounded on the foresight of his believing, than his decree cannot be certain and sure, whereas the foundation of God remaineth sure, 2 Tim. 2.19. for God's foresight is grounded on the liberty of man's will, not on the certainty of his own will and decree, because (as Arminians teach) God hath not absolutely decreed to give men faith, but only conditionally; if they do not resist grace when it is offered: neither doth he work faith in them by any  motion of his grace, but only he offers Christ to them, and persuades them to believe; leaving it always to the power and liberty of their own wills, whether they will believe or not. And when they have believed and received Christ, still it remains in the liberty of their wills to reject him again; and they may every day fall from the faith, after they have truly believed: nothing therefore being more uncertain, more fickle and contingent, than the motions of man's will. How can that knowledge be certain that is grounded on this foundation; and such as the knowledge is, such is the decree.  
Argument. 5 If Gods election be upon consideration of man's believing, than it is not from all eternity; for men believe in time, namely, when they have a being in the world.  
Object. 1 God foresees from all eternity who will be believers, and upon this foresight elects.  
Answ. Either he doth see them to be believers, when as he elects them, or he foresees that they shall be believers after he hath elected them. If he sees them believers when he elects them, the election is not from all eternity. If he sees that they shall be believers afterwards, then election is without faith: neither doth God look at men, and consider them as believers when he elects them, as Arminians teach.  
Object. He foresees from all eternity who will believe, and upon this, purposeth from all eternity that they shall be actually elected, when they actually believe.  
Answ. Actual election itself is God's purpose, touching man's eternal salvation, yea, an everlasting purpose; and therefore cannot have a purpose going before it, neither can there be a purpose of a purpose.  
2. Actual election is properly election, if therefore men be not actually elected, till they actually believe; election is not from all eternity.  
3. Actual election implies a potential; but where doth the Scripture intimate any such kind of election? true it is, that God foresees faith that shall be in men; but how doth he foresee it? namely, by foreseeing himself the giver of it, and for what end doth he intent to give it, namely, for salvation; so that his foresight of faith presupposeth a preceding purpose of salvation.  
Argument. 6 If Gods election be out of faith, than it is not immutable and unchangeable (as all his decrees are, being actus adintra,) because when ever a man comes to be a believer, than he is actually elected; for this Arminians make to be one of God's absolute decrees; namely, that believers shall be saved, when ever therefore a man comes to be a believer, he is within the decree of salvation, therefore elected; besides, he must be either an elect or a reprobate: a reprobate he cannot be while he is a believer, election being fastened to believing. Now this man, by the Arminians doctrine, may fall away totally from his faith, when he doth so; either he continues still an elect person, and so election is not always fastened to believing, or of an elect becomes a reprobate at least, for the time else is under no decree at all: yea, this man may fall away finally and perish for ever; and then either God must change his purpose and decree, or else still he continues to be an elect person, when he is damned in hell.  
Argument. 7 If election be out of the foresight of faith, than this foresight is grounded either upon man or on God himself: God cannot foresee faith as being in man; before man lives and have a being in the world: if he foresees it in himself, than he foresees it in his own will; then he hath willed it, and this being a means tending to salvation, he hath first willed man's salvation: nothing can be the object of God's foreknowledge but that which some way hath being; non ens simpliciter quod nullo modo habet invitarem, nec in se nec in causis, that which hath no kind of being, which hath neither being in itself nor in his causes cannot be the object of God's foreknowledge; of that prescience whereby he seethe that the thing shall certainly be.  
Object. They have a being in God's understanding.  
Answ. God's knowledge and understanding alone is not sufficient to give being to things, for then things only possible should have a being, for he knows them: Things cannot pass from a possibility only to a futurition, or certainty of future being, without some cause; and since there is a certainty of the future being of things from eternity, such cause as this cannot be any thing without God. If it be in God, it cannot be his knowledge, for his knowledge presupposeth the being of things it makes it not; therefore it must be found in his will; his will only it is, that causeth the difference betwixt things only possible, and such as shall certainly have being: here things have their first original, and by this he determineth that they shall have being in time: the Scripture doth not any where say that God doth whatsoever he knows, but what ever he wills, and what he pleaseth, Psal. 115.3.  
But that knowledge whereby God seethe such things as have no being (if we would speak properly) hath not so much the things as God himself for the object of it: God knows his own power that he is able to do all things, and this is the knowledge of possible things; he knows his own will what he hath determined to do, and this is his knowledge of future things: but he cannot know himself to have willed any thing before he hath willed it.  
Argument. 8 Romans 9.11. The Apostle speaking of Esau and jacob, saith before the Children were yet born, or had done good or evil; It was written of them the elder should serve the younger; and God had said, jacob have I loved, and Esau have I hated: But jacob and Esau were types of the Elect and Reprobate; therefore God doth not love or hate, elect or reprobate men upon the foresight of works good or evil.  
Object. To this Arminians answer two ways,  
1. That though these had not actually done either good or evil, yet they had done these in God's foresight; he foresaw what jacobs and Esau's future actions would be.  
2. They deny jacob and Esau to be types of the elect and reprobate, and make Esau to be a type of such as sought righteousness by the works of the Law; and jacob a type of those who sought righteousness by faith in Christ, by believing; because those who these are types of, are called Children of the flesh, and Children of the promise.  
That these answers cannot stand with the mind of the Apostle, 
Replication.  nor scope of the place appears,  
1. If Election or Reprobation be out of fore seen works, yet they are out of works which is the thing that the Apostle here denies; giving this as a reason why it was said of Esau and jacob, before they were yet born, the one have I loved, the other have I hated: that God's purpose according to Election might stand, 
Rom. 9.11.  not of works, but of him that calleth, The purpose of God according to Election, is the same with Election; for it is all one as if he had said the purpose of God Electing; and calling here must needs be calling according to purpose, such a calling as isaack's was, not ismael's; because the Apostle makes it here to answer to the purpose of God Electing, and sets it in opposition against works; so that fore-seen works as well as works already done are here excluded as such things as cannot stand with God's free Election: besides Infants that were to die presently after they were born might be elected or reprobated, of whom yet there could be no works fore-seen.  
2. Esau was a type of those who are called Children of the flesh, but Children of the flesh are not here such as seek righteousness by the Law, but such who were borne of Abraham according to the course of natural generation, these being opposed to the children of promise, who in Isaac were called to the heavenly benediction, ver. 7.8. for the Apostle shows plainly that the promise made to Abraham did not indifferently belong to all his seed, to all that should be borne of him according to the course of nature; but only some of them, namely such as God did choose to himself of his own will and pleasure, as he did Isaac and jacob: besides the seed of Abraham without any thing adjoined is never so taken, namely for children of the flesh that seek righteousness by the Law, but generally for such as are borne of Abraham according to the course of nature; and if it had been taken in this sense, the Apostle should not have answered as he did; all who are of Israel, are not Israel; or all who are Abraham's seed are not Children; but all who follow the Law are not the true Israel to whom God tied himself by promise.  
3. How can Esau as here he is brought in, considered without works, be a type of those who should seek righteousness by the Law? or jacob as he is here considered without having done either good or evil, be considered as a type of those who are chosen when God foresee them to believe, and to persevere therein? or how can this agree to Pharaoh whom the Apostle here brings in as one that was rejected in the same manner that Esau was) how can this I say, agree to him who neither knew the Law, nor the works of the Law, nor sought after righteousness by the works of the Law, or any ways else.  
4. No godly faithful ones could think the word of God falsified, if such as sought righteousness by the works of the Law were rejected; but this was a doubt, whereat even the best of them all stumbled; namely how the Israelires, the ancient people of God, could be rejected, and the Gentiles called: Neither is there any appearance of injustice, even to man's reason, if God doth decree to reject such as reject Christ when he is offered; and cleave to their own righteousness: and to save such as receive Christ, and that out of his mere pleasure, which yet seems to appear by the Apostles doctrine of his loving jacob, and hating Esau, as his words show, when he saith, Is there any unrighteousness with God, verse. 14. yea in clearing this doubt, and removing this objection, the Apostle was bound for preserving of the honour of God, and clearing of his justice; to have expressed this consideration, and have answered that God might justly decree to reject those who would refuse Christ, and stick to their own works; of which yet he mentions not a word, but answers both this objection of unrighteousness in God; ver. 14. and also that others of our inability to resist Gods will, ver. 19 by resolving all into his mere will and pleasure, and there rests, ver. 15.16.21.22. I will have mercy on whom I will, etc. these words hold forth absolute will; and the form of them excludes all other things, not causes only, but all occasions of God's decree.  
Argument. 9 For upholding this platform of predestination, they are forced to excogitate and devise such wills and decrees in God, and such an order of them as can neither agree with Scripture, nor with the nature of God: as,  
1. An Antecedent will, and a consequent will, both which they make to agree properly unto God; and yet by one of these, he wills the salvation of all, by the other, the damnation of some.  
2. Such a decree of salvation as hath not for his object, persons, but things.  
3. A conditional and an absolute or peremptory decree, touching the same persons, one succeeding the other; as that Peter shall be saved if he doth believe, and when he doth believe, that he shall certainly be saved.  
4. And for the order they make the decree of giving Christ, to go before any decree of man's salvation; and the decree of saving believers, to go before the saving of any particular persons: that these things cannot stand nor agree with the Scriptures, nor the excellent nature of God, appears by these reasons.  
To begin first with the order. How can God be said to decree the giving of Christ, before he had any intention or determination of man's salvation; when as the end why he gave Christ, is this, that he might save sinners, 1 Tim. 1.15. and this was the reason of the name given him by the Angel, you shall call his name Jesus, for he shall save my people from their sins, Mat. 1.21. Look for what end Christ came into the world, for that end God sent him, and for that end he appointed to send him, but he came to save sinners: how then can the determination of giving Christ, go before the determination of man's salvation? besides, our Saviour makes the love of God to be the ground of giving his son: God so loved the world that he gave his son, John 3.16. Now this is such a love as tends to salvation, therefore the intention of salvation cannot follow the intention of giving Christ; for though man's salvation be not the last end of giving Christ, yet it is such as can never be severed from the last, the greatest glory of God appearing in that salvation of man, which is purchased by Christ.  
2. How can the salvation of believers be decreed, before the salvation of particular persons? because then the object of God's decree must be, not persons but qualities; not the men but their faith, accidents without a subject: but there is no touch in Scripture tending this way, for the Apostle tells the Ephesians that God had chosen not their faith but them, Eph. 1.4. and the Thessalonians that he had appointed them to obtain salvation, 1 Thessa. 5.9. not their faith, and that he loved Jacob and hated Esau before they were borne, Rom. 9 not the one's cleaving to the righteousness of faith, and the others following the righteousness of the law, but themselves; so every where persons, not things, are named upon the like occasions. Neither can it stand with reason, for that cannot be the object of God's decree, which neither hath, nor never shall have being, qualities never have any being but in their subjects, faith considered by itself, abstracted from his subject, never had nor shall have being: neither have believers any being, but in Peter, Paul, and other particular believing persons. It is a true rule in Logic, that universalia non existant nisi in singularibus: Humanity hath no being but in Socrates, Plato, and other individual person; so neither believing nor believers have any existence or being, but in the particular individual persons of faithful Abraham, Moses, and other the like.  
And the decree of saving believers, is nothing else but a decree of bestowing salvation upon Abraham or other-like faithful person, when he is a believer; where salvation hath reference to the decree and believing to the execution: and it is no more but this, that God decrees to bring Abraham to Salvation by faith, and to bestow this Salvation upon him when he is a believer; and in God's decree Abraham's person plainly goes before his Faith, going in this order, I decree to save Abraham, and that he may be saved I decree to give him faith, without which he can never come to enjoy Salvation.  
3. For the decrees themselves, a conditional decree is such as cannot agree to God, for thus it runs; I decree to save Peter if he will believe; which either must bear this sense that God will save Peter being a believer, and then it is all one with the absolute decree whereby he hath decreed to bring Peter to salvation by believing: or else God decrees Peter's salvation upon condition of his faith, so as if afterwards Peter shall come a believer, than he will absolutely decree to save him; if otherwise he will absolutely decree to damn him: now in this sense it cannot agree to God.  
1. For first, in this conditional decree of Salvation, God puts no difference betwixt judas and Peter; betwixt such as come to enjoy Salvation in heaven, and such as come to be damned in hell; for he decrees likewise to save judas as well as Peter, if judas will believe, and to damn Peter as well as judas, if Peter will not: by this decree Esau and jacob are loved and hated both alike.  
And what a decree of Salvation may we think this to be that belongs to the Reprobate as well as to the Elect; to the damned in hell, as to the Saints in heaven? by this it is all one to be loved or hated, elected, or rejected. How then can Election be an act of greatest love?  
2. There is no certainty in this decree, for it hath no certain object; damnation being the object of this decree as well as salvation, it respecting the one equally with the other: now both these cannot be certain, because they cannot both stand together, the one being contrary to the other; so that if Salvation be certain, damnation is uncertain, and so on the contrary.  
3. It is true, that God decrees conditions, but these conditions belong to the execution, not to the decree: God decrees to bring men to Salvation by the conditions of faith, repentance, and the like: these are therefore necessary for effecting Salvation, but not for establishing the decree to Salvation; these must go before man's Salvation, but not before God's decree. All conditions are as means fitting for the end; and means have the nature of a cause, and are all one with it: food is the means of nourishment, and so the cause of it; so Physic is the means and cause of health: thus it is with Faith and Repentance, they are means, and so causes of Salvation; though not meritorious, yet preparing and disposing causes, though not causes why God gives it, yet causes fitting us to receive what he freely gives: if therefore these should necessarily belong not only to Salvation, but to the decree whereby we are appointed to Salvation; then the decree should have causes as well as the execution of it: which were it so, how can God's will and decree be the first and highest cause of all other things?  
4. God when he decrees life to believers, or to Peter if he will believe, knows certainly that he will believe: and therefore his decree is not conditional, but absolute. If a man determines to take a journey to morrow if it be fair weather, and knows certainly at the same time that it will be fair weather; this is an absolute determination.  
Object. Faith and Repentance go not before as causes, but as necessary conditions.  
Answ. If they be necessary conditions, they have in them the nature of a cause: there is nothing needful for bringing forth an effect, but the causes: if therefore they be no causes, God may establish his decree without them; and so there is no necessity of them as going before the decree.  
Object. But God always propounds Salvation to men upon conditions; therefore he hath decreed it on conditions.  
Answ. God hath decreed to execute his purpose of Salvation by means, and these are conditions of Salvation, as Faith, Repentance, and the like: these therefore must be made known to men, because no man can come to Salvation without them; God having decreed the means as well as the end: but though these go before Salvation, and are the causes of that, they follow the decree and are effects of that: for God's decree is the first cause of Salvation and all that belongs to it: the ignorant mistaking, or wilful jumbling together of these two, namely the decree and execution, is the cause of much confusion in men's thoughts, touching the nature and order of God's decrees. Hence it comes to pass that because the Scripture propounds certain conditions as necessary to man's Salvation; some take occasion to infer a necessity of these unto God's decree touching man's Salvation, whereas these belong only to the execution, not to the decree; and therefore cannot be brought into that: A man cannot build an house without Timber and Stone, cannot he therefore purpose the having of a fit habitation for himself; unless the consideration of Timber and Stone first come into his mind?  
4. If God decrees to give men Salvation conditionally, yet how doth he decree to give men faith conditionally? He gives to all men absolutely the power of believing (as Arminians teach) but upon what condition doth he give the act of believing? if it be said upon this condition, namely, if they do not resist Gods call; he decrees to give them the act of believing, and so actual faith: But not to resist, is to obey, and to obey God calling to believe, is to believe. So then by this doctrine God should decree to give men faith, if they have faith; and to make them believe, if they do it already: for upon condition of obeying his call to believe, that is, of their believing, he purposeth to bestow faith upon them: and this is the happy issue of the conditional decree, he decrees to give men faith if they have it already.  
4. Antecedent and consequent wills are such as cannot agree to God as they understand them. For his antecedent will they make to be such whereby he wills and earnestly desires the salvation of all men: the consequent will, that whereby he wills the damnation of some, namely such as persist in unbelief; and the salvation of others; namely such as persevere in the faith; now these cannot agree with the nature of God; for,  
1. For this antecedent will hath sometimes an end, and the consequent will always a beginning; the absolute or peremptory decree of damnation, never taking place till the antecedent or conditional will touching salvation be expired: and so likewise the peremptory decree of salvation, not taking place till the ceasing of the other. Now the acts of Gods will are immanent acts, therefore eternal like himself.  
Object. But God foresees who will persevere in believing, and upon this foresight grounds his purpose.  
Answ. Then upon this foresight, he only purposeth to will their salvation when they do believe and persevere; but he doth not actually will it, that is, will it with his consequent and peremptory will, till they do believe; which cannot stand with the Eternity of his will.  
2. This antecedent will they make rather to be a velleietas, 
Si Deus now potest, est impotens, si potest sed non efficit quia non licet, tum Deus vellet aliquid quod non licere●. D. Turss.  than a volitio, rather a wishing and desiring, than a willing, which cannot agree to God; who is totus actus, all act, yea actus purissimus et perfectissimus, the most pure and perfect act: therefore no imperfect wishes and desires belong to him.  
3. If God by his antecedent will doth seriously and hearty desire the salvation of all men, when some of these come to be damned, than this desire either still continues in him or not: If it doth not continue, than his will is changeable, but he saith of himself, I am the Lord, I change not, Mal. 3.6. besides they make this antecedent will whereby he wills the salvation of all to flow from his nature; and being natural to him, it must be unchangeable as his nature is: If it doth continue, than God continues earnestly to desire the salvation of wicked men, when they are damned; so never hath his desire accomplished, which cannot stand with perfect felicity: yea if it doth continue, than God doth seriously will their salvation and damnation at one time, and so wills a flat contradiction: or else when he damns men, he doth not will to damn them; and so his actions are not guided by his will.  
4. If he doth will their Salvation, why doth he not work it, for he is in heaven, and doth whatsoever he will? he works all things according to the pleasure of his will, Ephes. 1.11.  
Object. But though he wills their Salvation, yet he wills it shall be effected convenienti modo, after a fit manner.  
Answ. If he doth seriously will and desire it, he is able to work it, convenienti modo; for he can change men's hearts, and heal their rebellions; and look as he works the Salvation of some, convenienti modo; so he can work the salvation of others also: he can give effectual grace, as well as sufficient to all, if he please.  
Object. But though God's decree of Election doth not follow the foresight of man's faith; yet doth not his decree both of Election and Reprobation follow the foresight of the fall.  
Answ. Some of the grounds before mentioned hinder this also, not permitting that God's decree touching man's last end, should in the order of nature follow the foresight of man's fall; for,  
1. In the examples of jacob and Esau, the Apostle excludeth not only good works, but evil works, and both these upon the same ground, that both showing mercy, and hardening might be referred to God's free will and pleasure, as to their first original: And how ever these two, when they were in their mother's womb, were stained with original sin; yet here they are brought in by the Apostle in the same manner that Melchisedec, Heb. 7. is brought in, without father or mother, though he had both father and mother, yet there he is considered as being without them: so here Jacob and Esau are considered as having done neither good nor evil; when the divine Oracle was pronounced of loving the one, and hating the other: yea the Apostle speaks of these as things which began not then, but long time before, it being said jacob have I loved, and Esau have I hated.  
2. Condition's can no more agree with God's decree of reprobation then of Election; because necessary conditions have the nature of causes and means of preparation, and so cannot stand with the decree of God, which is absolute, independent, and from all Eternity; and therefore can have nothing go before it.  
3. God cannot foresee the fall as a thing that certainly shall be, till he hath decreed to permit it: now as the foresight of the fall presupposeth a decree of permitting this fall; so also this decree of permission must presuppose some end for which the Lord would permit it: and what can this be but the manifestation of his greatest glory in the free salvation of some, and just damnation of others? so that in order of nature, the purpose of this must go before the purpose of permitting the fall, or the foresight of it.  
4. The foresight of man's fall, presupposeth the decree of man's creation: if therefore the foresight of the fall goes before the decree of Election and reprobation; either God should decree to make man to no end, or to some other end than he at last comes to, and so should fail of his end.  
Object. He decrees to make man for his glory.  
Answ. If for his glory, then to that particular Estate and condition whereby God comes at last to be glorified: but he comes at last to receive his glory, either by the just damnation of some, or merciful salvation of others.  
Object. He creates man to this end to show forth the glory of his abundant power and goodness.  
Answ. If by goodness, we understand such agoodnes whereby God only doth good to the creature, than the last end of God's work in creating, should be the creature, not himself: which is contrary to that which Solomon saith, that the Lord doth all things for his own sake, Prov. 16.4. and contrary to the course of every artificer, who makes not his work, but himself the end of his action, as the manifestation of his skill, ability, and the like: so as may tend to his praise and commendation. No man builds a house for the house sake, but for his own sake. The end of every agent in working is his own good, in one kind or other; and the desire of this, is the moving cause of his work.  
2. The conservation of the creature, (which is a continued creation) hath the same end with creation; but how can this be said to be done, to the praise of his abundant goodness to some creatures? Are the devils reserved in chains of darkness, for the praise of his abundant goodness toward them?  
3. If the manifestation of his power and goodness, be the last end of creation, than God hath attained his last end, so soon as ever man was created; for than he had showed forth his abundant power and goodness: and then God had showed the same goodness both in the elect and reprobate, both equally partaking of the benefits of Creation.  
4. If by goodness be understood the manifestation of his own goodness (as it must needs be) this is the manifestation of his glorious attributes: so the Lord tells Moses, that he would cause all his good to go before him, he would proclaim his name before him, Exod. 33.19. especially the manifestation of those attributes, whereby he comes at length to have his greatest glory, which are his justice and mercy.  
Lastly, If therefore the foresight of sin must go before the decree of reprobation, because sin goes before condemnation, (which seems to be the chief, if not the only ground of the necessity of such foresight) by the same reason, the foresight of repentance and good works, must go before election, because these go before Salvation.  
Objections of the Arminians, whereby they seek to prove that election is out of the foresight of sin and faith.  
Object. 1 We are elected in Christ, Eph. 1.4. none are in Christ but believers, therefore the foresight of believing goes before election.  
Answ. 1. To be elected in Christ is no more, but to be chosen and appointed to obtain salvation by Jesus Christ, as the Apostle expresseth it, 1 Thes. 5.9. God hath appointed us not to wrath, but to obtain Salvation by Jesus Christ, here Christ is made a cause foregoing our salvation, but not our election to salvation.  
2. We were in Christ, when God elected us, but not actually, but only virtually: because at the same time, when God elected us, he purposed to set us into Christ; for when he elected us to the end, he elected us also to the means.  
3. By this reason, it might be proved, that not only faith, but our effectual calling, regeneration, sanctification, and all other spiritual blessings, go before our election; because we are blessed with all spiritual blessings in Christ, Ephes. 1.3.  
Object. 2 Election is a purpose of showing mercy, but mercy presupposeth misery; therefore the foresight of sin goes before election.  
Answ. 1. Election is a purpose of showing mercy, to such as shall be miserable before God executes or shows forth his mercy on them; but not such as were miserable, before he intended or purposed to make them vessels of mercy; so that misery goes before the execution only, not the decree.  
2. This mercy, which at last God shows on the elect, is such a mercy, as whereby not only original, but also all actual sins are pardoned, therefore by this reason, the foresight of all actual sin must go before election as well as the foresight of original sin.  
3. Faith, repentance, and good works, go before the executing of mercy, and bestowing of salvation; therefore by this reason, the foresight of these also must go before the purpose of showing mercy.  
Object. 3 Look in what order God doth save men, in that order he decreed to save them; but sin and faith go before salvation, therefore the foresight of these, must go before the decree to salvation.  
Answ. This is a false form of reasoning, and by the like, many absurdities may be concluded, as thus,  
1. Look in what order God doth save men, in that order he decreed to save them; but repentance and good works go before salvation, therefore they go before the decree to salvation.  
2. Or thus, Look in what order a man builds a house for habitatition, in that order he purposed to build it; but the providing of timber and stone, go before the building of his house; therefore the cousideration of these went before his purpose and intent of making a house for his habitation.  
Let the argument be put into a right form, and it will conclude nothing contrary to the question, for than it will run in this manner. Look in what order God brings men to salvation, in that order he purposed to bring them to salvation; but in bringing them to salvation, he causeth faith to go before their salvation; therefore in his decree of salvation, he purposed that faith should go before their salvation: Here all may be granted without prejudice to the Question.  
Object. 4 Every act is in nature after his object, but man is the object of predestination, and man is that he is, by creation; therefore predestination cannot go before the foresight of the fall, and of man's Creation.  
Answ. A possible being, not an actual only, is sufficient to make man a fit object of God's predestination, otherwise we may reason in this manner: man is the object of God's decree of creation; the object is in nature before the act; therefore man is before the decee of creation, and so God should consider man, as having being before ever he purposed to create him, and give him being; therefore that rule non entis nulla est confideratio, must be understood of such things, as have neither actual nor possible being.  
Object. 5 If the fall of man in God's foresight, doth not go before, but follow the decree, then is his fall decreed, then is the liberty of his will taken away; for what God hath decreed, must necessarily come to pass.  
Answ. God's decree doth not take away the liberty of the second cause, as appears.  
1. No man can deny that the death of Christ was decreed of God, for Saint Peter saith, that he was delivered to death, by the determinate counsel of God, Act. 2.23. yet Christ died freely for he saith of himself, that he laid down his life, yea, he laid it down freely, when no man had power to take it from him, Joh. 10.17, 18. besides, if Christ's death were not voluntary, it could not be meritorious, not being an act of obedience.  
2. Our faith, repentance, obedience, and such good works, as by grace we are enabled to perform, are voluntary actions, such as we are not carried unto, either by any natural or violent necessity; yet these are decreed of God, who hath elected us unto faith and sanctification, as well as unto life, 2 Thess. 2.13. as before hath been showed.  
3. All our natural actions and motions are voluntary, yet to deny that these are decreed of God, were to deny a special part of his providence; for in him, we not only live, but move. Act. 17.28. God directeth man's steps, Prov. 16.9. and look what he doth in time, he hath determined to do before all time.  
4. Man's days are determined, and God hath appointed his bounds, that he cannot pass; yet many men come to their ends, by as contingent means as may be: as by the iron of the Axe, slipping from the helve, Deut. 19.8. and many other the like.  
Secondly, God's decree is, actio ad intra, an action within himself: one of those immanent actions of which the rule is, that they do nihil ponere in objecte, they put nothing at all into the object, about which they are conversant. God's decree alone, (being an act within himself) works nothing upon the creature, till it comes to execution, till in some degree or other, he doth put forth his purpose by some outward action. Unless therefore it can be showed how God in the execution of the decree, by some outward action upon man, doth necessitate man's will, his decree alone will never enforce any necessity upon it, or on the actions which proceed from it.  
Thirdly, The decree of God, is so fare from taking away the liberty of the second causes, as it stablisheth and strengtheneth them in their liberty: for he determineth not only rem ipsam, sed modum rei, not only the thing or event itself, but the manner of it; he determineth that some things shall come to pass necessarily, some things freely; and that necessary things shall be effected by necessary causes, contingent things, by contingent causes: All entityes and beings, are from God, with all the adjuncts and properties that belong to them; and he worketh in all things, according to the nature of the things: and therefore in natural agents, he causeth things to come to pass necessarily; in contingent and free agents, he causeth them to come to pass contingently: so that though Gods will determineth man's will, yet it derermineth it to work deliberately and freely, according to its own nature; therefore his will doth no way weaken, but strengthen man's will in a free manner of working.  
Object. But if such things as God hath decreed, do not necessarily come to pass, than God's decree may be frustrate.  
Answ. It is necessary, that what God hath decreed, should come to pass, but not that it should come to pass necessarily; that it should come to pass ●●●essario modo et necessariis mediis, in a necessary manner, or by such means as work necessarily, not freely; as in all man's speeches and actions that proceed most freely from him: when a thing is once done, it is necessary it should be done, (because a thing cannot be done and undone both at one time) yet it follows not, that it was done necessarily, because in the doing, and afterwards, there remains a power, quality, and disposition in the agent, or second cause, whereby it might have been done otherwise: for instance, God having decreed, that not a bone of Christ should be broken, it was necessary that this should come to pass, and that Christ's legs should be preserved from breaking, when theirs were broken, who were crucified with him; but yet this came not to pass necessarily, for both Christ's bones were in their own nature fragilia, talia quae frangi possunt, such as might be broken, as also the soldiers did abstain freely, not necessarily from breaking of them.  
Object. But it is not possible, that the same effect should come to pass necessarily and contingently.  
Answ. Yes, it is possible, as this effect hath reference to divers causes: for the not breaking of Christ's bones, as it hath reference to the first cause, namely, the decree of God, was necessary, (as hath been showed) but it was not necessary, but contingent, as it had reference to the second cause, namely, the free will of the soldiers. So on the other side, the suns giving light in the air, and fire burning of combustible matter, are necessary effects as they have reference to the second causes; but contingent, as they have reference to the first cause: for God doth freely, not necessarily concur with the Sun in his shining, and the fire in his burning. Hence ariseth that distinction of necessity so frequent with divines; namely, an absolute or conditional necessity; a necessity of the cause, or a necessity of consequence: the necessity of the cause, or a necessity, is that whereby the second causes are so fast, firmly, and necessarily linked together, as according to the course of nature, the effect cannot come to pass otherwise then it doth; as the fire cannot but burn, fit fuel being put to it: but the necessity of consequence is, when there is no such fast linking together of the second causes: but that when they work one way, there is a power and disposition in them to work another way: and thus there was a power in the soldiers to have broken Christ's legs, when they let them alone; yet upon supposition of the divine decree, which cannot be frustrated, it is necessary that such or such things should be effected as God hath determined. But as the power of God, whereby he is able to change the nature of the thing, doth not take away the necessity, which it receiveth from the second causes; so likewise the will of God, whereby he hath determined the event one way, doth not take away the contingency, which it receiveth from the second causes, nor their liberty in working. But to speak properly, effects have the denomination of necessity and contingency, not as they have reference to the first cause, but to the second: for in regard of God, all things that come to pass, may be said to be both necessary and contingent: necessary upon supposition of his decree, contingent as his decree was an act of his will, and therefore free. The creation of the world upon supposition of God's decree, must needs be effected: but both the creation itself, as also the decree of the creation, are no necessary but free acts, arising from the liberty of will, not necessity of nature.  
4. The prescience of God (upon the former ground) doth infer a necessity as well as his decree; for as it is not possible that Gods will should be frustrated, so neither that his prescience should be deceived; therefore the thing must necessarily come to pass, according to God's foreknowledge of it, else he might be deceived in his knowledge; and so his knowledge were not a true knowledge. Arminians therefore must either hold that God had no certain foreknowledge of man's fall, or else that he fell necessarily by this kind of necessity, namely, the necessity of supposition or of consequence: and so their argument drawn from necessity, against the liberty of man's will, will have as much force against themselves, as against their adversaries. This objection hath been the longer insisted upon, because it is one of the Arminians strong holds.  
Object. 6 If the decree of election be absolute without any foresight of sin, than such also is the decree of reprobation; then as God hath decreed the end, so he hath decreed the means, namely, the fall of man, and so he shall be the author of sin.  
Answ. Though where he decrees the end, he decrees the means also, yet he doth not decree to work all the means, but only such as are agreeable to his own nature: It follows not therefore, though God hath decreed Adam's fall, that he is the author of it, because he hath not decreed to work it, but only to permit it: that God decreed to permit the fall, is plain; because otherwise, it could not have come to pass, for nothing can come to pass against Gods will. And none can deny that God could hinder the fall if he would: If therefore he would not hinder it, he was willing it should be. And the Arminians themselves grant that God gave to man sufficient grace, but not effectual, for than he had actually stood: now if he did deny him effectual grace (without which he saw certainly that he would fall being tempted) to what end or purpose did he deny him this effectual grace, but that by permitting of his fall, he might make way for the manifestation of his justice and mercy?  
2. In man's first transgression, by eating the forbidden fruit, (as in all other sinful acts) there was nature's work, and so God's work; for though the deformity was from man; yet the act itself was from God, in whom we live and move; and what God doth in time, he hath determined to do before all time, therefore the fall must needs be decreed.  
Object. But here not only the manner of eating, but the very eating itself was forbidden, and therefore sinful.  
Answ. Yet in this eating we must distinguish betwixt the eating itself, and the vitiosity of it, as being things in their own nature separable and distinct, otherwise they might be praedicate the one of the other, which they cannot be; for the vitiosity is only an accident to the act of eating. And it cannot be denied that God doth concur in the act, and is the author of that, as he is the author of every natural act; and therefore if the vitiosity could not be separated from it, he should be the author of that also.  
Object. God doth indeed decree to concur with reasonable creatures in their actions, but this is conditionally, modo ipsi velint, so they themselves will do this or that.  
Answ. God did concur with man, not only in the outward act of eating, but in the inward act, whereby he willed to eat, (for not only the hand and mouth, but the mind and will move by him) suppose that he did decree to concur with man in the outward act of eating, upon condition that man did will to eat, yet upon what condition did he decree to concur with him in this act of his will? if it shall be said on this condition, if man himself would; it may as well be said, that God did decree to make man eat, so be it that he hide eat: what need he to concur with him in the act of his will, when man willed the thing already?  
3. It follows no more that God is the author of sin by decreeing this sin, then by decreeing other sins: now it is plain, that he decreed the death of Christ; for it's said, that Herod, Pontius Pilate, and the people were gathered to gether, to do whatsoever his hand and counsel had determined, should be done against Christ, Act, 4.27, 28. therefore the crucifying of Christ was determined and decreed of God, and what greater wickedness than those things which Herod, Pilate, and the Jews did against Christ?  
Object. But God's decree is an energetical decree, and what he decrees, he effectually procures to come to pass; neither is his permission such a bare permission wherein he hath not a working hand, (as those hold who hold the absolute decree.)  
Answ. It cannot be denied that God hath a working hand in the sin that man commits, for the Scripture plainly affirms thus much; the Lord saith, that he would harden Pharoahs' heart, Exod. 7.3. and that he had hardened it, (10.1.) He threatens to David, that what David had done in secret he would do in the sight of the sun, speakeing of Absoloms' sin with his father's Concubines, 2 Sam. 12.12. compared with 16.12. and he gave up the Gentiles to vile affections, Rom. 1.28. and many other like expressions, whereby it appears, that there was more than a bare permission in the committing of these sins; yet it follows not hence that God is the author of sin.  
Quest. How can God be free from blame if he works with man in the same blame-worthy action?  
Because he works in a divers manner. Answ. As the law works in sin, so God works, for it is God's agent and instrument; that the law hath a work in sin appears, because it is said, that where there is no law, there is no transgression, Rom. 4.15. and that when the Commandment came sin revived; Rom. 7.9. yea the Gospel itself is the savour to death to some, 2 Cor. 2.16. yet here neither Law nor Gospel are faulty causes of these things; because they are only causes by accident, and do not (per se) in themselves, and their own nature tend to these ends but to the contrary; the law tends to keep men from sin, and the Gospel to bring life, though by accident they work sin and death: God hardened Pharaohs heart not by instilling any hardness into it, but by giving Pharaoh a charge and command to let his people go: the command was good, and in itself tended to a good end, namely to make Pharaoh yield obedience and do his duty; and it was good in God to propound this command, and yet by accident it did irritate and stir up the stubbornness and rebellion of Pharaohs heart, so as he was hardened more than before. He that stops a running stream, hereby causeth the water to rise higher, not by putting any more water to it, but by stopping the course of that which runs already: A Physician by prescribing wholesome Physic to a distempered body, may cause greater sickness, yea sometimes death; yet here neither physic nor Physician are justly to be blamed. The Sun by the same beams raiseth a sweet smell from a Garden, and an ill smell from a dunghill, yet no fault in the Sun: He that in felling of Wood by the slipping of the iron from the helve, should slay his Neighbour, Deut. 19.5. was the cause of his Neighbour's death, but not a faulty cause, because only a cause by accident not intending it: but man is causaper see of the sin he commits.  
2. Because man works to a divers end. For God wrought with jacobs' sons in selling their brother into Egypt, for it's said that he sent a man before them, Psalm. 105.17. but he had another end in it then they had, they did it out of envy, to avenge themselves of their brother: but he out of love for the advancing of joseph, and preservation of his father and brethren: Ashur was God's Axe and Saw, Esa. 10.5. therefore wrought not alone without a hand guiding him, yet he aimed at destruction; God at correction: Therefore it is said that Ashur was God's rod, yet he thought not so, but imagineth to destroy and cut off Nations, Esa. 10.7. God oftentimes punisheth one sin with another, thus Arminius himself confesseth, that God permitted Ahab to murder Naboth that so he might fulfil the measure of his sins, which is the most grievous punishment: but to punish, is an act of justice. Therefore here God did so permit, as withal he did work.  
3. There is no Law to tie God from the permitting of sia, and from working with man in the same action which man doth sinfully; for if there were, than no sin at all should be committed, for man is bound not only not to commit it, but not to permit it, if it be in his power to hinder it: by which law if God himself were bound, there should never any sin at all be committed: therefore it is no good Argument to reason from man to God in those things which man doth sinfully; he not being subject to the same law.  
Object. But he is a law to himself, the justice and holiness of his nature being stronger than any law to keep him from doing evil.  
Answ. But he may work in the same action with man, and what man doth ill, he may do well, because (as already hath been showed) he works upon other grounds, in another manner, and to other ends then sinful man doth. He hardened Pharaohs heart, but in another manner than Pharaoh did: he sent joseph into Egypt, but to another end then his brethren did: he punished Israel by Ashur, but to another end than Ashur did it: He delivered his Son to be crucified, but to another end then the wicked Jews did it.  
Object. But causa causae est causa causati, the cause of a cause, is the cause of the effect also which ariseth from that cause, & removens, prohibens, etc. that which withholdeth or taketh away a thing which being present would hinder an event, is the cause of that event; as he that withdraweth a Pillar from a House that is ready to fall without it, is the cause of the fall of that House: but the want of supernatural grace, and of that power which being granted would keep men from falling into sin, is the cause of their falling into sin; and God is the cause of this want, who denies to reprobates this supernatural grace, and withholds this power whereby they should be kept from falling into sin; therefore he is a true and proper cause of their sin.  
Answ. God gave to Adam in the first Creation power whereby he might have stood, he gave him posse si vellet (as Divines speak) for he created him in righteousness and true holiness, Ephes. 4.24. which habitual righteousness was a power whereby the faculties of his soul were fitted to work according to the rule of righteousness, both by abstaining from evil, and doing of good: and in Adam he gave this to all his posterity who were in the same covenant with him.  
2. Man did willingly lose this power and habitual righteousness which God gave him in the first Creation; God did not so take it away from him, but he himself also cast it away: yea God withdrew no thing which he had bestowed on him, till man had merited such withdrawing. Had God taken away original righteousness from man against his will, or without his desert; then might there have been some show of injustice, but there was no such matter: for God had made man righteous, but he found out many inventions, Ecclesiastes 7. last.  
Object. But Gods will is the only cause why the guilt of Adam's sin rests not only on himself, but his posterity also; and why they are deprived of that original righteousness which was bestowed on him.  
Answ. It is a just cause, but not the only cause, but Adam's will, which willingly yielded to that sin, which was the meritorious cause of the punishment that came both on himself, and his posterity; which punishment was justly inflicted not only on himself, but his posterity; because they being in his loins were to be considered as a part of himself, and he being the head of mankind, both might and did enter into such a covenant with God as should bind not only himself, but all those which should arise from him: Hence it is that the Apostle saith, that by one man sin entered into the World, and death by sin, and so death passed over all men, for that all bad sinned, Rom. 5.12. all men had sinned in that sin of one man; and therefore death came justly on all men: and further it is said, by the offence of one, judgement came on all to condemnation.  
Object. If Reprobation be without foresight of the fall, than God doth destinate or appoint the innocent or guiltless Creature to destruction, which is such cruelty and injustice, as can in no sort agree to God.  
Answ. It doth not follow; for Reprobation is such a decree whereby God appoints not innocent and guiltless, but sinful and wicked creatures to be destroyed; for he hath appointed such to be destroyed, as are destroyed, but none are destroyed that are not sinful and wicked before they be destroyed: and this sin and wickedness is a cause of their destruction; yet though this be a cause of their destruction, and goes before that, it is no cause of the decree whereby they are appointed to destruction: neither doth●t go before that because the decree of God is from all eternity; whereas man's sin is committed in time. As on the other side, God doth save none but such as live holily, and obey his Commands; and doth decree to save only such as these: yet though holiness and obedience go before salvation, they do not go before Election, which is God's purpose and decree of salvation; so it is here, though sin goes before the execution yet not before the decree that was from all Eternity.  
That the foresight of sin is not the cause of reprobation is thus proved.  
1. No temporal thing can be the cause of that which is Eternal, but sin is a temporal thing, (there being no sin before the world was) and the decree of God is Eternal.  
2. The foresight of sin is no more efficacious to move God to appoint some to be vessels of wrath, than the foresight of good works is to move him to appoint others to be vessels of mercy, (God being in his own nature no less prone to show forth mercy by bestowing reward, then to show his justice by punishing) but the foresight of good works is not the cause of Election.  
3. How can the foresight of sin be the cause of reprobation, when as the foresight presupposeth a decree of permitting sin? (for as sin cannot be unless God permits it to be, so he cannot foresee it shall be, unless he had decreed this permission) this decree to permit sin presupposeth an end for which God permits it, (which can be no other than the glorifying of his justice in the just condemnation of some men) and that being the end, must needs in order of nature go before the means that tend to it: therefore the decree of reprobation must needs go before the decree of permitting sin to be, without which there can be no foresight of it; besides, what is first in God's intention (if we speak of the last ends) must be last in execution: therefore if the decree of permitting sin shall go before God's decree of glorifying himself in the just condemnation of some men for sin, than this should be last in execution; and so God should first bring condemnation upon men for sin, and afterwards permit them to sin; which is so absurd as all will readily reject it.  
2. The doctrine, which makes the foresight of the fall, yea of all actual sins to go before the decree of reprobation will not clear God from all appearance of cruelty and hard dealing with man, no more than the doctrine of the absolute decree: for if God did certainly foresee that having created man, and placed him in such or such a condition that being left to himself without a new supply of effectual grace, he would certainly fall and commit such sins as would certainly bring upon him eternal damnation and destruction; if he did foresee that his Son being offered to him, he would certainly reject and refuse him, and persist in doing so to the end, why did he not prevent this? why did he not keep men from falling at all, or not raise them up when they were fallen by bestowing such effectual grace upon them whereby they should have laid hold of Christ, and persevered in doing this to the end? since God could have done this, yea have done it without any wrong to his justice, as well for all, as for some; if he bears such love to all, as he earnestly, hearty, and inwardly desires they should be saved; why doth he not procure their salvation, since he is able to do it? if he be so tender hearted that he cannot endure their destruction, why doth he not keep them from it, since he is able to do it?  
Object. They will not accept of salvation when he offers it, but wilfully run to destruction.  
Answ. But he can change this rebellious will, he can take away the heart of stone and put into them hearts of flesh, he can make them willing to accept of salvation, he can work all this convenienti modo, and that in all as well as in some; if therefore he doth alike desire the salvation of all, why doth he not deal with all alike, and bestow the like effectual grace upon all? Here the Arminians can give no sufficient answer to maintain the equality of God's love to all; unless that they say he gives like grace to all, but one man's will makes this effectual, which another's doth not.  
Object. But doth not God himself say, I have no pleasure in the death of the wicked, Ezekiel 33.11. that he would have none to perish, 2 Peter 3.9.  
Answ. The will of God in Scripture is taken two ways, either properly, or improperly: either for the will of his decree, or the will of his command: that there is a real difference betwixt these, appears by these reasons:  
1. The will of his command may be resisted, the will of ●●●●decree cannot be resisted, Rom. 9  
2. The will of his command is mutable (as were all the commands about the ceremonial law) the will of his decree is immutable.  
3. His commands are given forth in time, whereas his decrees are from all eternity.  
4. His commands may be contrary one to the other (as he gave command to Abraham first to kill, than not to kill his son) whereas his decrees are never contrary one to another.  
5. The will of his command is an effect that ariseth from him, it is something that he puts forth out of himself, but the will of his decree is the same with himself; for take will properly, and then velle, agere, and esse, are all one in God.  
To apply this to the present purpose; the will of God in these and the like places is not to be understood of the will of his decree, but of the will of his command; he may be said not to will, desire, or delight in the death of a sinner, because he commands and enjoins every man to do that which would keep him from death, and certainly bring him to life, were it observed, oftimes, though not always, (as in the example of Abraham's killing his son) the will of his command is an effect of his internal will; and therefore by a metonimy is called by the same name.  
2. Sometimes will and affections are attributed to God in Scripture per modum actionis, in regard of his actions, as he is said to repent, not because he changeth his mind, but because he changeth his actions, as a repenting man is wont to do: so he is said to will or desire such or such a thing, because he so carries himself in his actions as one that desires a thing should be; his actions are such as are fit to bring forth such an effect.  
Thus likewise he may be said not to will the death of a sinner, or the death of him that dies, because his carriage towards them, and all his actions and deal with them are such as are fit to preserve them from death and destruction, and to bring them to life and safety; his goodness, forbearance, and long suffering lead to repentance; his judgements are upon the Earth that the Inhabitants of the World might learn Righteousness, much more do his Word and Ordinances immediately tend to life.  
That in this and the like places the will of God is not to be taken properly, for the will of his decree or good pleasure, appears; because this is always fulfilled, what he wills he works: Our God is in heaven, and doth whatsoever he will, Psalm. 115.3. whatsoever pleased the Lord that did he in heaven and in earth, Psalm. 135.6. where will (properly taken) and power concur, there effect must needs follow, and so no sinner should die. When the Scripture mentions two things of God which cannot stand together, as that he doth repent, and that he cannot repent, 1. Sam. 15.11.29. that he wills not the death of a sinner, Ezek. 33.11. and that the Lord hardens whom he will, Rom. 9.18. we are to look which of these agrees with the nature of God, and this is to be taken properly; the other figuratively: now it well agrees with the nature of God to effect his own end and purpose; when therefore it is said, that he doth not will or desire the death of him that dies, this is not to be taken properly, but figuratively; because to will and not to will cannot both agree to God being taken in the same sense; for no man dies, but God inflicts this death upon him, and he cannot be said to do this either besides or against his will.  
Object. 8 If the decree of Reprobation be not out of the foresight of the fall, than God decrees to destroy men before he decrees to make them; yea the end of the Creation of these should be to destruction.  
Answ. It doth not follow; for the last end of all is the manifestation of the glory of his justice in these, for he did not create men that he might suffer them to fall, or permit them to fall that he might destroy them; but by creation and permission of the fall, and damnation, are all  means joined together for bringing about that last end; namely the manifestation of the glory of Gods punishing justice in some men: but although in proper acception, the end of Creation be not destruction; yet such kind of expressions are not unusual in Scripture, as when it is said, the Lord hath made the wicked for the day of evil, Prov. 16.4. and S. Peter calls wicked men brute beasts made to be taken and destroyed, 2. Pet. 2.12.  
Object. 9 But in what manner or to what end soever God wils these things, yet still it remains as granted that God willed and decreed man's destruction, and man's fall that made way for it, and that before man himself had either willed or done any thing; which if it be so, how can man be blamed? for how can he help it? who can resist God's will? or how can God be just in doing this?  
Answ. It hath been already showed that God neither doth, nor decrees to bring destruction upon any man but for sin, and that sin which he, himself commits freely and willingly without any necessity, natural or violent; which is sufficient to clear God's justice, But because this objection is the same in effect which is made against the Apostle, Rom. 9.19. it will be fittest to answer in his words. What art thou O man that disputest with God, shall the thing form, say to him that form it, why hast thou made me thus? If we should not be able in some things to give a reason of God's Justice in doing them; shall we deny that which the whole course of Scripture, the nature of God, and the things themselves do plainly evince to be so? namely that nothing comes to pass, especially the greatest things, such as are the eternal salvation and destruction of men whereby God receives his greatest glory, but God hath a hand in it, and what he doth in time, he hath determined and decreed before all times, and that this decree being actio ad intra, an action within himself, and so not really differing from his Essence, is so absolute, independent, and eternal, that it can have no causes, motives, respects, considerations, or any other-like, going before it: that as God himself is absolute primum, so are all his counsels and decrees, so that he cannot take or borrow as it were the idea and plot of these from any other thing, but they all arise immediately from himself.  
If the doctrine of the absolute decree seems not so plausible to humane sense, or carnal reason; yet in the deepest mysteries of Religion (as these are) we are not to measure things by our natural apprehensions, and seek to square them to our carnal conceits, but to follow only the sacred rule of Truth laid down in Scripture, which when there is mention of these things cries out, O altitude, O the depth of wisdom and knowledge of God his wisdom is unsearchable, and his ways past finding out, Rom. 11.33. What we cannot apprehend, we ought with reverence to admire and adore.   

An Examination and Confutation of the Arminian erroneous Tenets concerning REDEMPTION.  
IN the Article of Redemption, these two things principally are questioned:  
1. Whether the proper effect of Christ's death and passion be man's redemption, as pardon of sin, reconciliation with God, etc. so that Christ died to purchase these things actually for those for whom he died; or only to purchase a possibility or liberty for God to save sinful man.  
2. Whether Christ by his death hath purchased, or obtained these things for every particular man or not, or there be some for whom Christ hath not died in this sense.  
For the first, it is denied by the Arminians, who affirm that actual redemption, remission of sin, justification of such or such men, 
Immediata mortis Christi effectio non est actualis peccaorum remissio, horum aut illorum redemptio, sed redemptionis apud Deum impetratio, qua factum est, ut Deusiam possit, utpote iustitia, cui satisfactum est, non obstante, homnibus peccatoribus peccata remittere et spititum sanctum largiri. Armin. in Perk. pag. 75.76.  was not the proper and immediate effect of Christ's death, but only such an obtaining of redemption at the hands of God, whereby he may notwithstanding his justice (which is now satisfied) bestow remission of sin and the spirit of grace upon sinful men: by which it appears, that they would have the effect of Christ's death to be, not the actual redemption of any man, but only the purchase of a liberty or possibility for God to redeem and save whom he pleased; but how unsound this is, may appear by these things.  
1. Hence it follows, that the eternal damnation of all mankind may stand with the death of Christ, and that though Christ hath died for man's salvation, yet it may so fall out, as no man shall be saved; for he hath purchased not an actual, but only a possible redemption, and it is not necessary, that a thing only possible should ever come to be effected; besides, as some reject Christ, so may all men do notwithstanding this possible redemption, and so none be saved: which how injurious it is to the infinite merit and excellency of Christ's death all may easily see.  
2. Hence it follows, that Christ hath no more redeemed man in one kind, than God himself in another: for as he hath redeemed man no otherway, then that by the virtue of his death, he hath procured that they may be redeemed; so in like manner, thus fare he may be said to have redeemed God himself, because by the virtue of his death, he hath procured that God may redeem them: which is wholly contrary to the phrase of Scripture, which every where tells us that we are redeemed not with corruptible things, but with the precious blood of Christ, 1 Pet. 1.18. that while we were enemies Christ died for us, Rom. 5.9. that he was wounded for our iniquities, and broken for our transgressions, Esa. 53.4. but saith no where that God was redeemed, or that Christ died for him.  
3. If the immediate and proper essect of Christ's death was only a possible redemption or reconciliation, than Christ did by his death very little advance and set forward the work of man's redemption and salvation, because he effected no more than what might have been done without it: for before Christ died, it was possible for God to redeem man, to grant him pardon of sin, and other like benefits, by what means himself should think fit, and amongst the rest, by this means, namely, the death of his son: so that if no more be effected afterwards by the death of Christ, then only a possibility to do this, than this most glorious work should vanish away almost into nothing; there being nothing more done by it, than was done before, namely, a possibility procured to do that which before was possible to be done; and thus God can be said no more to pardon men's sins for Christ's sake, then to make many worlds for his own sake, for he hath power and liberty to do this when he will.  
4. Then Christ's merits should be of less value and worth then man's merits, for when man meriteth any thing for himself, he meriteth that the thing should be actually bestowed on him, and not that there should be a possibility only for it to be bestowed.  
5. Hence it would follow, that neither God nor man were the immediate objects of Christ's merits, but rather faith and repentance, that honour might be done to those graces above others, in that they be made the conditions, whereto not only salvation, but also redemption, election, and all should be fastened.  
Quest. 2 Whether Christ died for all and every particular man or not: the Arminians answer affirmatively, 
Si mors Christi non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblatum et solutum pro omnibus, non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nedum sufficiens pro omnibus. Arm. in Perk. p. 68 Christum omnibus peccatorum remissionem impetrasse, nostra sententia est. Colla. Hagiens. p. 172.  who hold not only that Christ's death is in itself a price sufficient for the redemption of all, but also that this was paid and offered for all alike, without any difference, either of elect or not elect, believers or unbelievers: And that Christ by his death hath impetrated remission of sins, and other benefits of redemption for all and every one.  
That this opinion is not agreeable to truth, appears by these reasons.  
If Christ hath paid the price of redemption for all, than all men shall be saved; for the end of redemption is salvation.  
Argument. 1 Except. To this, their usual answer is by a distinction of impetration and application, Christ by his death hath impetrated or obtain redemption, and remission of sins for all; but for want of application (which is made by believing) this is not effectual to all, neither are all men saved; for no man can have benefit by Christ's redemption, till it be applied by faith, for all the good that Christ hath purchased, is then made ours, and we come to have the benefit, when by faith we have laid hold of Christ, and his death and sufferings, and applied these to ourselves.  
Replic. But against this it may be replied, that the redemption which Christ by his death hath impetrated, is either an actual and effectual redemption, or a possible and ineffectual redemption only.  
1. If he hath obtained only a possible and ineffectual redemption, this hath been overthrown by the former arguments.  
Besides, if the redemption purchased be an ineffectual redemption, how comes it to be made effectual? if it shall be said by application, and then it becomes effectual when it is applied; against this it may further be replied, how can we apply that which is not? we can apply no other redemption then what Christ hath purchased: if therefore he hath purchased only an ineffectual redemption, for our application doth not change the nature of the thing, or make it other than it was.  
2. How can we be effectualy redeemed, by applying to ourselves an ineffectual redemption? how can the partaking of an ineffectual redemption, effectually bring salvation to us.  
Secondly, If Christ hath obtained actual redemption for all, then likewise he hath obtained actual remission of sins for all, (for remission of sins, justification, reconciliation, redemption, are all one, not only in Scripture phrase, but also by Arminius his own acknowledgement pag. 76. in Perk.) if he hath obtained remission of sins for all, why are not their sins remitted? How can it be said, that remission is obtained for that sin that never shall be remitted? How can Christ be said to obtain those benefits for us, which we have no benefit by; or that good for us, which we are never the better for? the nature of the action, and right of relation requires, that those things be made ours, and that we have the benefit of them, which Christ hath obtained for us: For what ever Christ by his death hath purchased for us, that we have a right unto; and that cannot justly be withheld from us: which may thus be proved in a right form of argument. Their sins shall not be required of them, for whom perfect satisfaction is made: But for whom Christ hath died, he hath made perfect satisfaction, ergo, their sins shall not be required of them, for whom Christ hath died.  
The second proposition is clear, the first is thus proved.  
Their sins shall not be required of them, for whom satisfaction is accepted.  
But for whom perfect satisfaction is made, divivine justice requires it should be accepted.  
Ergo, their sins shall not be required of them.  
The second proposition cannot be denied, the first is thus proved.  
The debt cannot justly be required of them, for whom it is fully paid.  
But for whom perfect satisfaction is both made and accepted, the debt is fully paid.  
Ergo, the debt of sin shall not be required of them; or thus.  
For whose sins Christ hath satisfied, they cannot be punished (and that everlastingly) for their sins, without injustice: But reprobates suffer everlasting punishment for their sins, without injustice.  
Ergo, Christ hath not died or satisfied for their sins.  
To which of these arguments or parts of them, will that distinction of impetration and application be fitly applied, to take away the strength and force of them? God cannot in justice require a double payment of the same debt, and cause so many men to pay the utmost farthing in their own persons, by suffering eternally in the place of torment, when Christ hath already paid their debt, and made full satisfaction, by suffering for them on the Cross; for whether Christ hath merited forgiveness of sins for us, by the dignity of the work and worthiness of his death and passion, or by the constitution and appointment of God the father, it is certain that God cannot in justice withhold from us, that which Christ by his death hath purchased for us: Besides all those for whom Christ hath died, shall receive the adoption of sons, Gal. 4.4. but all do not receive the adoption of sons: ergo, Christ hath not paid the price of redemption for all.  
3. Application ariseth from impetration, as a necessary consequent or effect of it; therefore for whom ever Christ hath obtained redemption, the benefit of redemption shall in due time be applied unto them; not only because forgiveness of sin is due where satisfaction is made, but also because the death of Christ is meritorious as well as satisfactory: Christ by his death and obedience, hath merited salvation, with all that belongs to it; he hath merited both grace and glory for those for whom he died: and among other graces, he hath merited faith, repentance, and what else is needfulll for the application of Christ.  
The Apostle saith, that God the father hath blessed us with all spiritual blessings in and through Christ, Eph. 1.3. and Saint Peter saith, that through the knowledge of Christ all things are given to us, that pertain to life and godliness, 2 pet. 1.3. now faith, repentance, or any other graces needful for applying of Christ, are amongst the number of spiritual blessings, and such things as pertain to life and godliness: and of these graces in particular it is said, that it is given us for Christ to believe▪ Phil. 1.29. 
Unde nobis fides conting it● anon dono spiritus quem Christus pro nobis promemeruit Arm. in Perk p. 188.  Ana that he is a Saviour to give repentance to his people, Act. 5.31. Arminius himself acknowledgeth that faith comes to us by the gift or working of the spirit, and that Christ hath purchased this spirit for us; whence it follows.  
1. That all those for whom Christ hath obtained redemption, shall have this redemption applied to them; because for them he hath purchased the Spirit, which spirit works faith, the work of which faith is to apply Christ.  
2. That Christ hath not died for all, because he hath not purchased the spirit for all; for all are not made partakers of the spirit as they should be, if Christ had purchased it for them.  
Object. If here it should be objected, that Christ hath purchased remission of sins, reconciliation with God, and the spirit and graces thereof for all; but yet conditionally, namely, if they do not reject these things when they are offered them.  
Answ. To this it may be answered, that if Christ hath died for us, and purchased redemption for us, than he hath purchased all those benefits that belong to a perfect redemption; then he hath purchased as salvation, so sanctification: hence it is said, that he hath loved his Church, and given himself for it, to sanctify it, Eph. 5.25. and that he is made of God unto us sanctification and redemption, 1 Cor. 1.30. now true sanctification takes away the power and dominion of sin, so as it shall not reign in our mortal bodies: yea, of all sin, therefore of those sins which hinder us from receiving of Christ; as infidelity, impenitence, hardness of heart, or any other the like. It is said, that our old man was crucified together with him, that the body of sin might be destroyed, Rom. 6.6. that he hath redeemed us from all iniquity, Tit. 2.14. that he hath delivered us from the hands or power of all our enemies, Luke 1.75. not only Satan and the world are our enemies, but most of all, our sins; and principally those things which most hinder us from partaking of the benefit of redemption; as our natural infidelity, rebellion of will, hardness of heart and the like: It cannot stand with the nature and work of a perfect redeemer, to deliver us from some enemies, to free us from some sins, and leave us to quit ourselves from the rest; therefore these things are among the number of those things Christ came to deliver us from, being parts of that old man, and that body of sin which he came to destroy; and we being delivered from the power of these, and the strength of these, as all other sins being destroyed in us, they shall not hinder us from receiving the benefits of redemption, when they are offered to us.  
2. Though the proffer of Salvation be conditional, yet the purchase of it is not conditional, but absolute: for Christ hath absolutely purchased salvation for his sheep, for whom he hath laid down his life; unto these he will give eternal life, Joh. 10.27. This salvation shall be bestowed on them, when they believe and repent; therefore it is offered to them upon the conditions of faith and repentance, but both salvation itself, as also faith and repentance were absolutely purchased for them; and therefore in due time they shall receive them.  
3. Suppose that Christ hath purchased salvation upon condition; yet upon what condition hath he purchased sanctification? upon what condition hath he purchased faith and repentance? when these are promised as branches of the new Covenant, what condition is mentioned? doth not the Lord absolutely promise to his people, that he would sprinkle clean water upon them, and cleanse them from all their filthiness? that he would put a new heart and a new spirit into them? that he would take away their stony heart, and put into them a heart of flesh, Ezek. 36.25, 26, 27. Is not here a promise of sanctification, with the graces belonging to it, without any condition?  
4. Suppose that we should conceive of some work of preparation, and pravious disposition, upon condition whereof, promise is made of giving faith and repentance, and yet he hath purchased these conditions likewise, or any other thing that may go before these, and so if we shall go in infinitum; for through him are given us all things pertaining to life and godliness.  
Object. But is there not a difference betwixt redemption and application, and are not these separable one from another?  
Answ. They are separable in time, not in nature; for application is a necessary effect, and consequent of redemption, or rather a part of it, because in the work of redemption, whereby Christ paid a price for us, he hath also purchased that spirit, and those graces for us, (as hath been showed) whereby we shall certainly make application in due time; for it not being possible that Christ should die in vain, he must needs take order, that his death may be applied to those for whom he hath suffered death, that so they may have the benefit of it; for this purpose, as he hath purchased his spirit for them, so he sends it to them in his appointed time, as he hath promised; even that spirit of truth which the world cannot receive, Joh. 14.17. those that receive not this spirit of Christ first or last, are none of Christ's, Rom. 8.9. If they be none of his, he never died for them: for those for whom he died, are his own, both by the gift of his father, Joh. 17.6. as also by his own purchase, 1 Cor. 6.20. ye are not your own, ye are bought with a price; whence ariseth this argument: those who are never made partakers of Christ's spirit, are none of his; if none of his, he never died for them: But all are not made partakers of Christ's Spirit: Ergo he never died for all.  
Christ is so skilful and careful a Physician, as he hath not only provided a sovereign medicine for us, but also applies it unto us, (if we be his) else he should provide it to no purpose; we being not only extreme sick and weak, but also dead in sins and trespasses, Eph. 2.5. and therefore as unable to apply it to ourselves, as a dead man to take a potion, that is ready tempered for him, until Christ quickens us, by putting his spirit into us: the Apostle saith, that we are quickened in and by Christ, and that we are saved by grace, Eph. 2.5.8. this must needs be such a grace as Christ hath purchased for us, but the purchase of this grace only, will neither quicken nor save us, unless it be applied and given to us: therefore for whom he hath purchased grace, to them he applies it.  
Argument. 2 For whom Christ hath died, he hath showed greatest love to them, for greater love than this hath no man, Joh. 15.13. But he hath not shown greatest love to all.  
Ergo he hath not died for all.  
If Christ hath died for all, then hath he showed as great love to Pilate and Judas, as to Peter and John, to Kain and Pharaoh, as to Abraham and David: to the reprobates in hell, as to the Saints in heaven, which is fearful to think. The Apostle makes Christ's special and peculiar love, belonging to his Church only; for he bids husband's love their wives, as Christ loved his Church, Ephes. 5.25. but husbands are to love their wives with a peculiar love above others: for a man must leave father and mother, and cleave to his wife. If here shall be said, that the greatest love of all is not only to merit salvation, but to bestow it; for answer of this, it is plain by Christ's words, that the greatest act of love is to merit salvation: by laying down his life, and where he hath performed this act of love, he will perform the other in giving salvation. However if they never be saved, it stands firm, that he hath performed an act of greatest love for them. 
Una est dilectio quae nostram fidem praecedit: altera quae fidem nostram et dilectionem erga Deum subsequitu●. Coll. Hagiens. p. 194.  Or if it shall be answered, by distiguishing betwixt the antecedent and consequent love of Christ, and saying, that the purchase of salvation is an act of antecedent love, and the giving of salvation an act of consequent love, which is the greatest, neither will this stand with Christ's speech, for what ever kind of love it is that caused Christ to give himself to death, it is the greatest, because greater love than this hath no man, to lay down his life for his friend: besides, the Apostle comparing these two loves together, the love which goes before justification, and that which follows, makes that which goes before to be the greater, Rom. 5.8, 10. God setteth out his love towards us, that while we were yet sinners Christ died for us, much more than being justified by his blood shall we be saved from wrath: for if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. That love whereby Christ loves men before they were believers, and whereby he loves them after, are not two kinds of loves, but one and the same love, of which the first is the greater, both by the comparison of the Apostle, as also because in manifestation it is the cause of the Second.  
Argument. 3 Christ doth not pray for all, therefore he hath not died for all, john 17.9. I pray not for the world, but for those whom thou hast given me out of the world: The World here is opposed to those who are given to Christ of the Father, and for this World he prays not: now for whom he will make no intercession, for those he hath made no satisfaction; for both of these are parts of the same perfect Sacrifice of Christ, and therefore unseparably joined together, john 17.19.20. and how do we think that Christ should refuse to pour out a prayer for them, for whom he hath poured forth his blood; it being an act of greatest love to lay down his life (as hath been showed) and where he hath done the greater, he will do the lesser.  
Object. To this the Arminians answer by distinguishing of Christ's intercession, for they make a double intercession, one common to all, 
Collat. Hagiens. pag. 198. Corvin. contra Molin. cap. 27. part 7.  whereby Christ prays that they may believe, repent, etc. Luk. 23.34 the other proper to the faithful, whereby he prays that they may be saved, that they may be one, etc. joh. 17.20.  
Answ. 1. To this it may be answered; that this is a newly coined distinction which hath neither ground in Scripture, nor any sound writer, but framed purposely for evading the strength of the former Argument.  
2. For that place, Luk. 23.34. where Christ prayed for his persecutors, it may be answered:  
1. That he made that prayer as a man subject to the Law, as he yielded subjection and perfect obedience to the Law in all other things, so in this, that he would pray for his enemies; and in the act of suffering, seek mercy for those who were instruments of his suffering, Mark. 5.44. teaching us both by precept and example what we ought to do.  
2. If he made this prayer as a Mediator, yet it will not follow that Christ made this prayer for all, and every one of those that crucified him: but only for those who did it of ignorance, and whose sins afterward were remitted, Acts 3.17.2.37. because Christ is always heard in what he prays for, joh. 11.42. and he knowing what is in man, john 2.25. and that some of these had sinned that sin for which prayer is not to be made, 1 john 5.16. It is not likely he would pray for these.  
3. If Christ desires and prays that all may repent and believe, than he desires and prays also that all may be saved; for Salvation is the end whereto faith tends, Ephes. 2.8. we are saved by faith, 1 Peter 1.19. receiving the end of your faith, even the salvation of your souls; and to what end should Christ pray that men might have faith to believe, if he did not desire the salvation of their souls?  
4. If Christ make intercession for all that they may repent and believe, than all should repent and believe; for he is heard in what he prays for, joh. 11.42.  
Object, To this they answer, that this is with condition, if they do not reject the first grace when it is offered.  
Answ. But if he prays that all may believe, than he prays that they may not resist; for when God by the Gospel calls men to believe, not to resist this call, is to obey; and to obey the call or command of believing, what is it else but to believe?  
5. If Christ prays for all that they may believe, than he prays also that they may have the means of Faith; and then all should enjoy the preaching of the Gospel which they do not.  
6. If Christ prays that all may believe, than he prays that this Faith may be given for the merits of this passion or not: If not for the merits of his passion then Faith should be given to men without the merits of Christ: If for the merits of his passion, than he prays for it absolutely, and without condition, because he died for all absolutely, and without condition according to Arminians.  
7. If Christ makes his special intercession for believers; it may be asked when he gins to make this intercession? if so soon as they be believers, than he makes intercession for some whose faith (according to the Arminians) doth fail, and afterwards come to nothing: If for believers persevering in the faith to the end; than it follows that Christ should not make intercession for the Salvation of men before their going out of the world.  
Argument. 4 Rom. 8.34. who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God and maketh request for us.  
Hence it follows; (1.) that for whom Christ died, for those also he risen again, and for those he makes intercession now sitting at the right hand of God, for the Apostle joins these together.  
2. That those for whom he hath done these things may truly say, that it is God who justifies, who shall condemn us? but all cannot truly say thus:  
Object. To this Arminians answer, that men may say that Christ died for them two ways, (1.) either before they believe, and so they may say that Christ died for them in regard of impetration: (2.) after believing, and so he died for them, not only in regard of impetration, but application also; and these only, not the other can truly say who shall condemn? etc.  
Sol. 1 It hath been already showed that application doth always follow impetration, and all those for whom Christ hath obtained redemption shall first or last have the benefits of redemption applied to them; because the graces whereby they make application are a part of that purchase which he hath made for them by the work of redemption.  
2. The scope of the Apostle in this place is to teach Christians to gather an Argument of consolation to themselves against fear of condemnation, not from application (which here he mentions not) but from the work of redemption; not from the work that we have done in taking Christ, but the work which he hath done in giving himself for us: so that if we can truly say that Christ hath died for us, we may truly triumph against fear of condemnation, and say, who shall condemn?  
3. Ver 32. He who hath not spared to give his own Son for us, how shall he not with him give us all things also? this all things, must needs comprehend all things needful for Salvation; if all things needful for Salvation, than faith and repentance, for these are things needful for Salvation; and part of those gifts which Christ hath purchased, and when these are given to us we shall certainly make application of Christ.  
Argument. 5 Christ saith that for these he sanctifies himself, joh. 17.19. (these) hath relation to those whom he had spoken of in the whole course of the Chapter, namely those whom the Father had given him out of the world. Ver. 6. those for whom he prays, and not for the world, vers. 9 those whom the world hated because he had chosen them out of the world, ver. 14. for those Christ sanctifies himself, which sanctifying himself is nothing else (by consent of best interpreters) but his fitness and readiness to offer himself as a Sacrifice to make satisfaction for them; the which thing is expressed in all those places where it is said, that Christ died for many, Mat. 26.28. Heb. 9 last. Esay 53.12. for his sheep, joh. 10.13. Heb. 13.20. for his people, Mat. 1.21. Hebr. 2.17. for the sons of God, joh. 11.51.52. for his Church, Act. 20.28. Ephes. 5.25. for the elect of God, Romans 8.33.34. what need the Spirit of God in so many places have set forth the death of Christ with limitation and restraint, if he had died for all, and every man alike, and without any exception?  
Object. 1 To these places the Arminians answer, that they may all be understood, not of impetration (which was made for all) but of real fruition which belongs only to the faithful.  
Answ. This cannot be; for real or actual fruition ariseth from application, which application cannot be without our action; but these phrases of laying down his life for his sheep, of giving himself for his Church, and the like do not denote any action of ours, but such things as Christ hath done without us, which things were perfect in that very moment when Christ had offered himself, though a great part of believers were as than not yet borne.  
Object. 2 They answer, that in these places the word [only] is not added, as that he laid down his life for his sheep only, etc. and therefore he might do this for others also.  
Sol. 1 If he died not for these only, then for others also, then for wicked men, for Infidels, Apostates, and such as perish in their infidelity; which Arminius sometimes seems not willing to speak.  
2. What needs the word only, be added since the words themselves carry with them in their signification a sufficient force of restraint and separation, for all are not the sheep of Christ, the people of God, the sons of God, etc. when the blessing of Christ is promised to Abraham's seed, it is not said to his only, Gal. 4.16. yet it is of the same force because it belongs only to the faithful; when it is said that we are justified by faith, this is truly understood of Faith alone, or Faith only; though it be not where so expressly read in Scripture: for when it is not of Works but of Faith, it is all one as if it had been said of Faith only: and when our Saviour saith that he prayed not for the World, but for those whom the Father had given him out of the world, it is all one as if he had said, that he had prayed for these only; so when he said that he laid down his life for his sheey, it is as much as if he had said, for these only. When Paul bids husbands love their wives, as Christ doth his Church, Ephes. 5.25. some might as well except, that he bids them not to love their wives only.  
Object. When Paul saith that Christ loved him and gave himself for him, this excludes not others; so when Christ saith, that he laid down his life for his sheep, this excludes not others.  
Answ. There is not the like reason, for Redemption belongs not to Paul as a man, but as Paul an elect vessel, as one given to Christ of the Father; whereas Redemption belongs to the sheep of Christ, as sheep, as such who are given to Christ of the Father, and therefore to these only: The faculty of laughter belongs to Socrates, but not to him primarily, but to man; therefore it belongs to other men as well as Socrates, yet to man only, and no other creature. To conclude, how could Christ commend the excellency of his love to his sheep, to his own whom the Father had given him, to his Spouse the Church, that he gave himself for these, if he dad done the same thing for others; for goats, for strangers, for those that neither are, nor ever shall be members of the Church.  

Objections of the Arminians whereby they endeavour to maintain that Christ hath obtained salvation for all.  
Object. 1 God so loved the World that he gave his Son, John 3.16. Christ saith, that he gave his flesh for the life of the World Joh. 6.  
Sol. By the World is meant no more than men living in the World, God loved men living in the World, and Christ gave his flesh for men that live in the World; but hence it follows not, that he gave himself for every man living in the world: for the World is ofttimes put not for the whole world, but for a part only; as when it is said, this is the condemnation of the world that light came into the world, and men loved darkness, john 3.19. and that the World hated Christ's disciples as they had done him, Joh. 15.18, 19  
Object. But the World is never taken for the elect only.  
Answ. Though usually the World be put for the greater part which is the worst part; yet sometimes it is taken for the better part, as when our Saviour saith, That he was that bread of God which came down from heaven to give life to the World, john 6.36. Christ gives not life to all, but only to his sheep, joh. 10. to the faithful or elect, the Apostle speaking of the Jews saith, that their fall was the riches of the World, Rom. 11.12. he hath subjected the World to come, not to Angels, but to Christ. Heb. 2.5. God was in Christ reconciling the World to himself, not imputing to them their sins, 2 Corinth. 5.19 now some men have their sins imputed to them; yea all but true believers, Col. 1.6.  
Object. But the world in this place cannot be taken for the elect.  
1. Because the World is here distinguished into two parts, namely believers, ver. 17. and unbelievers, ver. 19 unless we shall say that the elect loved darkness more than light.  
2. Because if it be taken for the elect that God so loved the elect, that whosoever of them do believe, should have everlasting life: what then shall become of those of the elect who do not believe.  
Answ. 1. The world is not here distributed into divers parts, but only the word (world) is taken in divers senses. In the 16 and 17 verses being taken for the better sort, in the 19 verse being taken for the worse sort of men living in the world, as it is not unusual in scripture for the same word to be taken in divers senses, and that sometimes in the same place, 1 Joh. 2.7.8. where Saint John saith, I writ not unto you a new Commandment, again, I writ unto you a new Commandment.  
Neither is it here employed, that there are two sorts of elect, some that did believe and have everlasting life, and others not, for the word (whosoever, is not here distributive but collective) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer: So that in the first word our Saviour shows what kind of persons men were when God gave his Son for them; namely like the rest of the World: in the second, how they must be qualified when he bestows everlasting life upon them, they must be believers.  
3. The World is here taken neither universally for every man, nor particularly for some men but in a common sense for men living in the world, (as hath been showed) so that in regard of divers parts it may be said both to be loved and hated, saved and condemned; as the same people Israel are said to be enemies concerning the Gospel, but to be beloved as concerning Election.  
Object. 2 He is the propitiation for our sins, and not for ours alone, but for the sins of the whole world, 1 joh. 2.2.  
Answ. The Apostle doth not here oppose himself and the rest of believers to every particular man living in the world, but the Jews to the Gentiles, or those who did already believe, to those who should believe in all parts of the world: So likewise, Heb. 2.9. where it is said that Christ tasted death for all men, it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver. where it is said God brought many children to glory. The Jews thought that the Messiah was promised to be a Saviour only to them; for overthrowing of this conceit, the Apostle tells them that Christ tasted death for all men; for all the sons of God throughout the world.  
2. This is such a propitiation as is joined with intercession, for Saint john had said before, we have an advocate with the Father, even Jesus Christ the just: and then adds, he is a propitiation for our sins; therefore this belongs not to all, but only to believers.  
Object. 3 1 Tim. 2.6. Christ gave himself a ransom for all men.  
Answ. The world [all] is here to be taken not distributively for every particular man, but collectively for all sorts, states, and conditions of men, whether high, low, rich, poor, learned, or unlearned, and the like; for some of whom Christ gave himself a ransom, as appears by the former words, ver. 1.2. where the Apostle had exhorted that prayers and supplications should be made for all men, for Kings, and those who were in authority.  
For the word [all] in Scripture is ofttimes put not for every particular person or thing of which it is spoken, but for some of these: so Matt. 9.35. it is that Christ healed omnem morbum, all or every disease, that is, every kind of disease, and Luk. 12.42. ye tithe mint and rue, and omne olus, all herbs, that is, every kind of herb, Acts 10.12. Peter is said to have seen omnia quadrupedia terrae, all the fourfooted beasts of the earth, that is, some of all sorts, Luk. 3.6. All flesh shall see the salvation of God, joel 2.28. 
Zach. 10.11.  I will pour my Spirit upon all flesh, that is, upon some of all sorts of men; so in many other places, as Esay 40.5. Psal. 2.8. Prov. 8.31. Esay 2.2.  
Object. 4 1 Tim. 4.10. Christ is said to be the Saviour of all men, especially of those that believe.  
Answ. The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver, as well as a Saviour; so it is said he preserveth or saveth both man and beast, Psal. 136.6. Psal. 145.15.16.  
Object. 5 2 Peter 2.1. St. Peter speaks of some who denied the Lord that bought them: therefore Christ died for wicked men who bring upon themselves swift destruction.  
Answ. They seemed in regard of outward profession to be such whom Christ had bought, but it follows not thence that they were such indeed: The Scripture ofttimes speaks of things not only as they are, but as they seem to be, Mark. 4.25. our Saviour saith, that from him that hath not, shall be taken away that which he hath: St. Luke mentioning the same thing, Chap. 8.18. saith, that from him that hath not shall be taken that which it seemeth that he hath, 2 Chron. 28.23. Ahaz is said to sacrifice to the gods of Damascus that smote him, they did not indeed, but they seemed to him to do so, joh. 9.39. Christ came to judgement into this world that they who see might be made blind; these did not see indeed, but they seemed to do so.  
Object. 6 2 Cor. 5.14.15, if one be dead for all, then were all dead, and he died for all, that they which live, etc. Hence it follows that as all men were dead in sin, so Christ died for all; for he died for all that were dead.  
If it be understood of such as were dead in sin, yet it will not follow hence that Christ died for all; for the scope of the Apostle here, is not to show who they are for whom Christ died, but what the duty of those is, for whom Christ died; namely not to live any longer to themselves, but to him that hath died for them and risen again: the love of Christ constraineth us faith the Apostle, which he understands of those that are in Christ.  
Object. 7 Rom. 5.17. as by the offence of one the fault is come on all to condemnation, so by the justifying of one, the benefit hath abounded toward all, to the justifying of life: Here the benefit of Christ's death is made as large as Adam's sin, which extends itself to all.  
Answ. The Apostle here compares the first and second adam's together, and the righteousness of the one with the sin of the other; look therefore as the first Adam's sin reached to all his posterity; so the righteousness of Christ the second Adam reacheth to all his posterity, the faithful, and no further. If there had been another generation not arising from Adam, but out of another stock; they had not been guilty of the first Adam's sin, so in this case.  
2. The benefit which the Apostle here speaks of, reacheth to the Justification of life, but all men receive not the Justification of life.  
Object. 8 Besides these places of Scripture Arminians use an argument, of all other the strongest (as they think) to prove that Christ died for all, which is this: That which every man is bound to believe is true; But every man is bound to believe that Christ died for him: therefore this is true.  
Answ. The answer is by distinguishing the second proposition, to believe that Christ died for us, will admit a double sense.  
1. To rest on Christ alone, and no other for Salvation.  
2. To persuade ourselves that the benefit of Christ's death and sufferings belongs to us, and we shall have our part therein.  
In the first sense, all men are bound to believe on Christ, namely to persuade themselves that there is no other way to Salvation, but by resting on Christ alone; and this may be true, whether Christ paid the price of Redemption for all or not.  
In the second sense, it may be denied that all men are bound to believe on Christ, for no man is bound to believe that Christ died for him, and that the benefit of his death belongs to him till he finds himself to stand in need of him, till being humbled by feeling the weight and burden of his sins, he be willing to renounce and forsake them, desires nothing more than Christ, and his righteousness, being ready to accept him upon any conditions: so long as a man goes on in the practice of sin, with a love and liking of it, and delight in it, he is not bound to persuade himself, that the benefits of Christ's death (namely, remission of sins) belongs to him, but rather it were presumption to do so; none are bound to believe the promise, but such to whom the promise is made, but the promise is made only to such as labour and are heavy laden, that are wearied out with the weight and burden of their sins, only to broken hearted sinners, sick sinners, and the like; therefore such as these only are bound to believe the promise.  
Object. If the promise be made only to humbled sinners, how is there a door left open for others to come in, for such as yet remain unhumbled.  
Answ. Though they be not bound immediately, and at the first hand, to believe that Christ died to purchase salvation for them, yet they are bound to believe such things as will bring them to this; & so they are bound to do this, (though not absolutely, and without all condition) yet in that order which God hath appointed.  
As first, they are bound to believe that God hath given his Son to purchase redemption for all repenting sinners.  
2. That it is their duty to see and feel their sins, and be so humbled for them, as thereby they may be brought to repentance.  
3. That when they are truly humbled and brought to repentance, it is their duty to renounce their own righteousness, and rest on Christ alone for salvation.  
4. That doing this, they ought to persuade themselves that Christ died for them, and that the benefit of his death belongs to them, so as all their sins are pardoned in and through him.  
Object. If all men be not bound to believe that Christ died for them, how can they be condemned for unbelief, joh. 3.18.  
1. None shall be condemned for not believing in Christ, Answ. but only those to whom the Gospel hath been sent, and Christ hath been offered.  
Secondly, those to whom Christ hath been offered, and they have not received him; shall not be condemned for a bare non credens, and want of believing (if we take believing in that sense for persuading themselves that Christ died for them and their salvation) but for resisting the call of God to believe, not for negative, but positive unbelief, but for hating and opposing that light which shines forth in the Gospel (which all unbelievers do in some degree) Joh. 3.19. this is the condemnation of the world, that light is come into the world, and men love darkness more than light.    

An Examination and Confutation of the Arminian erroneous Tenets concerning CONVERSION.  
IN the article of Conversion, the question is not whether it be the work of grace or not; for Arminians themselves grant, (at least in word) that the beginnings, progress and perfection of conversion is from grace; but the thing principally questioned is, the manner of the operation of this grace, whether it is per modum suasionis vel per phisicam operationem, only by outward persuasion, or by such an inward supernatural and effectual operation, as shall certainly take effect: whether by such a grace as is resistable or . The first way the Arminians hold, 
Positis omnibus operationibus quibus ad conversionem in nobis efficiendam utitur Deus, manet tamen ipsa conversio ita in nostra potestate, ut possimus non converti, Arnold. contra Bogerman. p. 263. Possunt institi voluntari●reddi solo illicio Coll. Hag. p. 122.  namely, that God works man's conversion only by moral suasion, and by such a grace as it is in man's power to resist, yea, so to resist, as to make the effect of it wholly void. All the operations being granted, which God is wont to use in converting men, yet conversion itself so remaineth in man's power, as he may be converted or not converted (saith Arnoldus.) On the other side, we hold that in man's conversion, God doth not only use outward persuasion, but such an inward and effectual operation, as causeth a change in man's mind and will; making him both able and willing to do what God calls him to: and works by such a grace, which though a man may, and for a time doth resist, yet he shall not, nor cannot resist so as to overcome it, and wholly hinder the work of his own conversion when God intends it: So that the sum of the difference is this. Arminians hold that God gives to man such a grace, whereby he may be converted of he will; we hold that he gives such a grace, whereby he shall certainly be converted; such a grace whereby he receives not only power, but also will for his own conversion: that this is agreeable to truth, appears by these reasons following.  
Argument. 1 What God hath promised to his people that he performs, that he gives; but he hath promised not only to give power to repent and believe, but also to give will, yea, to give the act itself: the Apostle saith, that it is he that works in us both to will and to do, Phil. 2.13. and he useth this as an argument; why we should work out our own salvation, which were of no force if God did not first move our wills, before we begin to work; so he saith, that it is given to us through Christ to believe on him: Phil. 1.29. therefore he gives more than power, he gives the will, yea, the act itself of believing. So the Lord promiseth this unto his people, as a principal grace belonging to the new Covenant, namely that he would put his law into their inward parts, and write it in their hearts, Jer. 31.33. and cause them to walk in his statutes and keep his judgements, Ezek. 36.27. what is this putting his law into their inward parts, but putting it into their minds, by causing them to know it (as he promiseth them that he will teach them his statutes) and putting it into their wills, by causing them to love and like it, yea, by making this knowledge and love of his law to stick fast, to remain and abide with them, for he will write it in their hearts: yea, more than so, he will bring it into their actions, for he will cause them to walk in his statutes and keep his Commands: Here is more than a general power, whereby they shall believe and obey if they will: if not, they may let all alone, but a special grace whereby they shall both will and do the thing which God requires.  
2. The work of faith is not said to be a work of persuasion, but of power. Hence it is called the faith of the operation of God, Col. 2.12. and the work of faith with power, 2 Thess. 1.11. yea of a mighty power: the Apostle prays for the Ephesians, that God would enlighten the eyes of their understanding, that they might know what was the hope of their calling, 
Non utitur omnipotens et irresistibili motione ad fidem in nobis ingenerandam. Arm. in Perk. pag. 223.  and what is the exceeding greatness of his power in those that believe, according to the working of his mighty power, Ephes. 1.18.19. even such a power as wrought in Christ, when he was raised from the dead. v. 20. col. 2.20. this mighty power is more than a moral suasion, and here we may take notice that Arminius even in direct terms contradicts the Apostle when he tells us that God doth not work by any omnipotent and  motion in begetting faith.  
3. We are said not only to be sick, but dead, in sins and trespasses, Ephes. 2.1. the dead shall he are the voice of the son of God, Joh. 5.25. this my son that was dead is now alive. Luke 15.24 there is more than persuasion, yea, no less than an almighty power needful for the quickening of dead men, and as dead men want power to quicken and raise up themselves; neither can they hinder their quickening and raising up, when God is pleased to work it: no more can dead sinners raise or quicken their own souls, or hinder this work when God comes to do it: to this purpose also this work of conversion or regeneration, is compared to a new resurrection or creation: if ye be risen again with Christ, Col. 3.1. create in me a new heart, Psal. 51.10. and the Lord promiseth his people, that he would give them a new heart and a new spirit, and that he would take out of them the heart of stone, and put into them a heart of flesh. Ezek. 36.26. this new creation and resurrection, this changing of the heart of stone into a heart of flesh, requires not so much persuasion as power, such a power as makes a man not only able, but willing; as changeth the whole frame of his heart, and makes him of unwilling to become willing; of stone to become flesh: nothing but an omnipotent power can change stone into flesh.  
4. The Scripture makes that grace, whereby God converts and draws a sinner to himself to be such a grace as always hath a certain effect, and is not left to the liberty of man's will, to frustrate and make void if he will: turn thou me and I shall be turned (say the people of God) Jer. 31.18. not turn thou me, and then I may turn if I will, but turn thou me, bestow on me the grace of conversion, and then I shall certainly be turned: draw me, we will run aft●r thee, Cant. 1.4. not we may run after thee if we will, but we will run after thee. Our Saviour saith, that none can come to him, except the father draw him, and he that hath heard and learned of the father, he cometh, Joh. 6.44, 45. therefore as no man either can or will come to Christ till the father hath drawn him, so when once God by teaching him and causing him to learn, hath drawn him, than he doth certainly come.  
The Apostle saith, it is not in him that willeth, or him that runneth, but in God that showeth mercy, Rom. 9.16. If God bestows only a general or sufficient grace, whereby a man may believe and repent if he will: and accordingly as he seethe him to use the liberty of his will, so is ready to concur or not concurre● if he seethe him to use it well, then to concur with him, and to cause the act of believing also: if otherwise, then to withhold: than it is in him that willeth and runneth, which contradicts the Apostle; for as God sees man to will, so he is ready to work: If it be said it is not in him that willeth and runneth, because it is not the work of man's will alone, without Gods showing mercy, than the Apostle might as well have said, it is not of God that showeth mercy, but of him that willeth, etc. because God's grace works not conversion alone without the concurrence of man's freewill, yea, (according to Arminians) is led by it: for as man wills, so God works; if man's will moveth, than God joins his work; if man be unwilling, than God's work is stopped.  
6. If all the imaginations of man's heart be only evil, and that continually, Gen. 6.5. if that light that is in him be darkness, Eph. 5.8. If the natural man doth not, nor cannot understand the things of God, because they are spiritually discerned, 1 Cor. 2.14. if he hath not sufficiency of himself to think any good, 2 Cor. 5.3. if the wisdom of the flesh be enmity with God, Rom. 8.7. if the wisdom of God seems foolishness to it, 1 Cor. 2.14. then there needs more than gentle persuading to take away this blindness and darkness, this impotency and weakness, this enmity and opposition against God, and the work of his grace; than it is vain to say that God stands ready to concur with man, when he sees him moving his own will to what is good, when he knows that he hath neither will nor power for any good, till himself hath put it into him by the grace of true conversion.  
7. If God gives only power to men to repent and believe if they will, and leaves the acting of these things to the liberty of their own wills; dispensing his co-operating grace (as they call it) according as he sees the will of man carrying itself in receiving or not receiving the preventing grace, than man separates himself (when he is converted) and makes himself to differ from another man, contrary to that of the Apostle, who hath made thee to differ from another? and what hast thou, that thou hast not received? 1 Cor. 3.7. yes, may some man say, I have something which I have not received, namely, the right motion of mine own will, in not resisting grace offered; for according to this doctrine, when two men have the same power inwardly, and the same means outwardly, grace being offered to both, at the same time, by the same person, and in the same manner; the reason why one receives, and the other doth not; that one reputes and believes, and the other doth not, is because the one wills, and the other wills not; the one useth his liberty well, the other ill: it being equally in the power of both to receive grace offered, or to refuse it; and so by this reason, not God but man should separate himself.  
8. According to this doctrine, man should be the principal agent in the work of conversion, and bear a better part therein then God and his grace; for act is more excellent than power, and it is better to will the doing of good, then only to be able to do it; God gives only power, but man by putting forth his will, causeth this to come into act: man's will first moves, and this motion leads the way to God's grace, to move and concur in the act of conversion, and so is made the more excellent worker.  
9 From both these it follows, that man hath cause of glorying or boasting in himself, because he hath separated himself, and his will hath borne the better part in the work of conversion; contrary to that of the Apostle, why dost thou glory as if thou hadst not received, 1 Cor. 3.7. of grace, not of works, lest any man should boast, Eph. 2.8. may not a man justly glory in himself, when the reason why he is converted and another is not, (both having the like means and help from God) is because he used his liberty of willing well, when another used it ill: he applied himself to receive that which another rejected; the motion of his own will hath (as it were) led the way to Gods will in the work of conversion?  
10 If Gods work in conversion should be only by way of suasion and propounding objects, than he and his grace should be no more powerful and efficacious in converting men, than the devil is in perverting and seducing, for he works in propounding objects, and that in the most congruous time and manner that may be; contrary to that of the Apostle, greater is he that is in you, than he that is in the world, 1 Joh. 4.4. which he brings as an argument, to prove that they had and should overcome temptations and seducing, because the spirit of grace which was in them, was greater in regard of his powerful manner of working, than he which was in the world, that spirit of Antichrist which went about to seduce and pervert men, vers. 3. yea, there should be no difference betwixt God and the Ministers, in the work of conversion, for the kind and manner of working, though there may be for the measure and degree: for the Minister works by persuading and propounding objects, and God works not otherwise, though he may persuade more strongly: yea, upon this ground it differs not in measure and degree, because in an ordinary course, God persuades no man by his own voice immediately, but doth this by the mouths of his Messengers and Ministers, who are Gods Ambassadors, beseeching men in Christ's stead to be reconciled to Christ, 2 Cor. 5.20. and he saves men by the foolishness of preaching, 1 Cor. 1.21. Can it be fitly said of the Minister, that he opens men's eyes or hearts, that he takes away the heart of stone, and gives a heart of flesh; that he creates a new heart in men, that he writes God's laws in their hearts, and causeth them to walk in his statutes? etc. which might be both truly and fitly said of him, if he did work after the same manner that God doth.  
11. If God works man's conversion only by way of suasion, and by such a grace as ofttimes is resisted and always may be; then as one man doth resist this grace, and make it ineffectual, so may another and another, yea, so may all men do: and so it is possible that all men may partake of the grace of conversion, and yet never a man in the world be converted: which is contrary to the excellency and efficacy of the grace of God, and to that of the Prophet, convert thou me and I shall be converted, Jer. 31.18. If nature doth nothing in vain, much less doth grace. How can faith be the gift of God, and those never receive it to whom it is given? yea, the thing itself which is given, not have being at all in rerum natura.  
12. By this doctrine, that special grace of conversion should be for little purpose, or rather be of no use at all; for if God stands ready, by his special grace to concur with man in the act of believing and repenting, only when he sees man moving and applying his own will to the doing of these things, what needs there any such special grace at all? for to will to repent and believe, is all one with repenting and believing: they teach that if man doth not resift God calling him to believe, that God is ready to concur with him in the act of believing: now not to resist this call, is to obey it, to obey God calling to believe, what is it but to believe? If man doth believe what needs there any help of special grace to cause him to do that which he doth already? or how can God be said to work that which hath been wrought already, or give being to that which hath being already: nothing can be a condition of itself, and it is absurd to say that God is ready to work faith in us, and cause us to believe, if we believe already, before he puts forth this Work of his.  

Objections against the former Arguments.  
Object. 1 AGainst the first argument, it is objected that God may be said to work both the will and the deed, and to cause men to walk in his statutes, etc. because he concurs with man's will in the act of obeying, in the act of believing, and the like.  
Answ. But (according to their doctrine) this is only a general concourse or influence whereby he assists man's will in these, as in all other actions; that, as if a man will speak, walk, or the like, God is ready to concur with him in these things: so if he will believe, he is ready to concur with him in the act of believing; and by this means God concurs only ut author naturae, non ut author gratiae, as a supporter of nature, not an infuser of grace, whereas in all spiritual actions that man performs, God doth act upon him not only by a natural, but a supernatural power, whereby he moves his will to do the same thing which he requires, as also to do it in the same manner, and to the same end which he requires: for which a double grace is needful, one habitual whereby nature is regenerated, and enabled for supernatural acts, the other actual whereby the will being regenerate, is excited and put on to these acts, as to believe, obey, and the like.  
2. If God only assists men in the act of believing when he sees that they will believe, how can he be said to work the will and the deed? if when he sees that man wills to walk in his statures, and keep his Commands, he only stands ready to concur with him in this work, how can be he said to cause him to walk in his statutes? How can Faith be said not to be of ourselves, but to be the gift of God?  
3. This new motion of the will whereby it moves and stirs itself to repent and believe, being a new entity and being; whence can it proceed but from him in whom we live, move, and have our being? all gracious habits must have a first efficient that gives being to them, which can be no other than him that is the author of grace.  
Object. 2 Against the third argument it is objected, that man is not wholly dead in sin, nor properly dead, but only by way of resemblance and similitude: for there are many differences betwixt one that is corporally and spiritually dead; and this is sometimes resembled to sickness or sleep (where life remains) as well as to death.  
Answ. Though man's soul be not properly dead, yet it is truly dead and wholly dead in sin, being as wholly void of spiritual life, as the body is of natural, when the soul is separated from it: and though there be some differences betwixt the natural and spiritual death (as in all similitudes there is some dissimilitude) yet they agree in the main, which is this, that as he who is naturally dead cannot prepare himself to live, or put life into himself, no, nor hinder his own reviving and quickening when God will work it; no more can he that is spiritually dead do this: and though spiritual death sometimes be compared to other things, as sickness, sleep, etc. yet this hinders not but the Soul may be truly and wholly dead; because in divers respects it may be said to be sick and asleep, and also dead: sick, because weak, infirm, and void of spiritual strength; asleep, because void of sense, and disabled for motion and action, as a sleepy man is for a time: dead, because disabled not only for the act, but deprived of the faculty of spiritual action and motion, and that not for a time, but always; unless God restore it by infusing spiritual life.  
Object. But a dead man cannot resist the infusion of life, whereas a dead sinner resists the work of grace.  
Answ. Though a sinner wants the life of grace, yet the sin which is in him wants not life; that old man and body of sin which wholly possesseth him and prevails in him, is lively, quick, and active, causing a man to yield the members of his body as instruments of unrighteousness to commit iniquity, Rom. 6.13. always lusting against the Spirit, Gal. 5.17. this is no argument to prove that a man is not wholly void of the life of grace, because he is able to perform actions belonging to the life of sin, but rather the contrary, for where sin most prevails, there grace hath least power: sin wholly prevails in an unregenerate man for he is a servant of sin, Rom. 6.17.  
Object. 3 Against the Seventh argument it is objected, that though all have the like outward means and like inward abilities, yet it is not man but God that makes the difference, because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed, as he knows they will receive grace offered, which he doth not to others.  
Answ. Though grace be offered in the most congruous manner and time that may be, yet still he that receives may reject it if he will, and he that rejects may receive if he will; and so it is man's will that makes the difference: and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another, doth, or may arise from natural causes; hence it will follow that the efficacy of grace may be resolved into nature.  
2. What congruity is there betwixt contraries? what agreement is there betwixt righteousness and unrighteousness, light and darkness, 2 Cor. 6.16. if whatever is borne of the flesh be flesh; and the flesh always lusteth against the Spirit (they being contraries) Gal. 5.17. yea if there be no greater nor stronger opposition and contrariety then betwixt flesh and spirit, sin and grace (as being most active qualities placed in the most active subject the soul of man; yea in the same faculties of the soul) how can we imagine that there should be a congruous disposition in man at any time of himself to entertain the actions and operations of the spirit?  
3. If this congruous disposition in man be not always efficacious, how can God be certain of man's conversion, whose knowledge of it rests upon the foresight of this condition? How can this congruity be always joined with efficacy in unregenerate men, when it is not always so in regenerate? in whom there is at all times a more congruous disposition to receive grace offered (they being already furnished with the habits of grace) then there is at any time in an unregenerate man who wants these: no Evangelicall persuasion can be more congruous at any time to an unregenerate man, than every such persuasion is at all times agreeable to a regenerate man; yet such persuasions are not always efficacious in the regenerate; but sometimes they may neglect, if not resist them.  
Object. 4 Against the 12. argument it is objected, that God may be said to concur with man in the act of believing upon condition he will do it as well as in other acts: but he is ready to concur with man in the act of speaking, running, or the like, when he sees that he will do these things.  
Answ. There is not the same reason of outward and inward actions, of those which are called actiones imperatae and of actiones Elicitae, for if it might be granted that in these outward actions of speaking, going, and the like, God doth concur with us upon condition that we will do these things; yet he cannot be said to concur with us in the act of willing, if we ourselves will: for when a man applies himself to obey Gods call in believing, when he wills to believe, than he doth believe; and how can God be said to cause us to do that which we do already? neither is it true that God doth concur with man in natural actions upon condition that man will do them; for he moves the will in speaking, going, or the like, as well as he doth the members of the body: In him we live, move, and have a being, holds aswell in the actions of the mind as of the body: neither doth God always concur in speaking or doing that which man hath a mind or will to speak or do: for when man hath prepared his heart to speak, yet the answer of the tongue is of the Lord, Prov. 16.1. and man's go are said to be ordered of the Lord, so as sometimes he understands not his own way, Proverbs 20, 24. going whether he intended not to go.   

Other Objections answered.  
Object. 5 If man be wholly dead in sin and hath no power to receive grace offered; then to what purpose are all the invitations, precepts, promises, exhortations, persuasions, and the like? Awake thou that fleepest, stand up from the dead, Ephes. 5.14. make you a new heart and a new spirit, Ezek. 18.31. It were in vain to come to one that lies dead and call on him to rise up, and use many arguments to persuade him to do this.  
1. Though man wants a life of grace, yet he hath a reasonable life, Answ. by which he is able to understand so fare what is good or hurtful for him, as may make him follow the one, and decline the other, in regard of the outward action, though not in the right manner; at lest which may serve to convince him for not doing what he is able to do, when it is made known to him: so that these precepts and exhortations are not in vain, even to them which never truly believe; for it is good for man to know his duty, and what he ought to do.  
2. Though man be wholly dead in sin, altogether void of spiritual life, yet the commands whereby God calls him to live are not in vain, because as God calls him to live, so he can make him to live, and as he can do this, so he will do it to some; and as he will do it, so he will do it by means, which means are the instructions, exhortations, and calls of his word: Harken and your souls shall live, Esay 55.2. the dead shall hear the voice of God, and they shall live, Joh. 2.25. Whiles the Prophet prophesied, life came into the dead bones, Ezek. 37.10. If God useth these outward calls and commands, as effectual means to convey life into dead souls, than they are not in vain; for though God doth not work man's conversion by persuasion only, yet ordinarily he doth not work it without this as an ordinary means whereby he makes man know what he ought to do, what is needful for salvation: whereby he stirs up in his heart a desire to do it, and (finding his own inability) a care to seek help and strength from him who hath promised to give grace to those that seek it.  
Object. 6 If man wants power to repent and believe, when God calls him to it, how then can he justly be subject to blame and punishment for not doing these things?  
Answ. 1. Because once he had power, but willingly lost it through his own fault: for unbelief is a fruit of the flesh of that corruption which we contracted by Adam's fall: If a man willingly puts out his own eyes, he by depriving himself of the faculty of sight, is disabled not only from seeing those things which he saw before, but also from seeing all those things which he might have seen after, had they been showed to him.  
2. In infidelity there is a twofold act, a negative, whereby he forbears doing of that which God calls him to do, and a positive, whereby he doth something that is contrary: If it be granted, that man is not to be blamed or condemned, for the negative act, the mere non credens, the not laying hold of Christ, and resting on him for salvation, yet he may be justly condemned for the positive, for rejecting grace offered, for resisting Gods call to carry Christ's yoke, for hating the light, as it is the property of all the children of darkness to do; there is no disobedience to the Gospel, but also is accompanied with disobedience to the law in some branch or other (which all grant man had power to have kept) and for this he may be condemned.  
Object. 7 If man be wholly dead in sin, and it be not in the power of his will to receive or reject whatever grace is offered; then in his conversion God works upon him like as on a stock or stone, whereas man is an active instrument in this Work, as appears, when he is bidden to wash his heart from filthiness, jer. 4.14. and to make himself a new heart. Ezek. 18.31.  
Answ. 1. It follows not, for man is a subject capable of conversion, which a stone is not; he hath in him potentiam remotam convertendi though not proximam, a remote power of being converted, though not a next, an immediate power and fitness, both which other things want.  
2. In man's conversion a double act may be considered.  
1. An act of preventing Grace, whereby God comes upon man as he finds him dead in sin, and infuseth new principles of life into his soul, new habits of Grace whereby he is enabled for spiritual actions, etc. in this, man is a mere patient, and Conversion is like to Creation, In which man is no agent.  
2. There is an act of exciting or assisting Grace, whereby men are stirred up and moved to work according to these habits of Grace and Principles of life, which God hath put into them: namely actually to repent and turn to God, to believe and lay hold of Christ, etc. now the work of conversion is not made up without the concurring of both these, and in this latter man is an agent and instrument; his Will being moved by GOD, joins itself with Gods will: in this, (acti agimus) we being acted upon by Grace, do likewise act and work ourselves. In this is that of St. Augustine, true, he that made me without me, will not save me without me.  
Object. 8 But if man hath no power to will his own conversion, but be wholly flesh, and this be contrary to the Spirit; how can this work stand with the liberty of man's will? is he not converted thus against his Will?  
Answ. Though he be altogether unwilling before God gins to work upon him, yet by the first act, by the work of preventing Grace, man's heart is wholly changed; and of an heart of stone, it is turned into an heart of flesh: his Will of an unwilling Will, is made to become a willing Will: and then in the second act of Conversion his Will joins with God's Will, and he willingly works with God in obeying his call, and doing what he requires: The Egyptians willingly gave their gold, and jewels to the Israelites at their departure; but this they were unwilling to, before their hearts were changed; and God gave the Israelites to find favour in their eyes, Exod. 12.31.  
Object. 9 The Jews resisted the Holy Ghost: therefore Grace is resistable, Act. 7.51.  
Answ. They resisted the Holy Ghost in Stephen that spoke, not in themselves that heard: holy men spoke as they were acted by the Holy Ghost, 2 Pet. 1.19.  
2. Though some Works of God's Spirit may be resisted by wicked men, yet not that Work whereby he works Conversion in those that are converted, or works faith in those that believe; for this is a work of mighty power, Ephes. 1.18. as hath been showed.  
Object. 10 The Jews resisted Christ when he would have gathered them, Mat. 23.27. therefore the Work of Conversion is resistable.  
Answ. 1. They resisted the Will of his command whereby he called them to repent, but not the Will of his decree and purpose which is accompanied with effectual Grace, making men willing and able to repent.  
2. Christ here speaks as a Minister of the Circumcision, as a servant of God and ordinary Agent, not as the Son, who is Lord of all; as appears by this clause (how oft) how oft have I come among you, and how oft have I used means to gather you by propounding invitations to repentance?  
Object. 11 But though it be granted that Christ speaks here as a Minister of the Circumcision, and that the Will here mentioned is not the Will of God's purpose, but of his precept and command: yet we know that the Ministers mind and God's mind meet in the call to Repentance; for both Minister and Word preached are God's Agents and instruments; look what they work, God Works; what they intent, God intends; but the proper end whereto the Work of the Minister and Word itself tends, is Salvation: therefore this God intends, and accordingly gives Grace, which man makes frustrate, when he will not yield to his call.  
Answ. Here we must distinguish betwixt, finem operis & operantis, the end of the Work and the Workman: the end of the Ministers Work, and of the Word preached, is Salvation: yea God wills that his Word in its own nature should always tend to this end, and be fit to bring forth this effect; namely to be in itself the favour of life?  
But he doth not always Will and intent to work Salvation by the Word, and that the Word shall have that effect whereto it tends per se and in its own nature. The Lord hath not given them a heart to understand, and eyes to see, and ears to hear unto this day, Deut. 29.4. But sometimes God intends that it shall work per accidens, that it shall bring forth an accidental effect: go speak all that I command thee, but I will harden Pharaohs heart. Exod. 7.2.3. When the Gospel is the favour of death, yet it is a sweet savour unto God, 2 Cor. 4.15. though the Word in its own nature always tend to life, yet God doth not intent to cause it, to work always according to its own nature: for then how could the Gospel be a sweet savour unto God, not only in them that are saved, but in them that perish? yea from this argument a contrary conclusion may be drawn; the Word is God's Agent, what that doth, God doth; but sometimes the Word (through man's fault) works destruction: therefore sometimes God works destruction by the Word; and what he doth, he wills and intends to do.  
Object. But if God offers Christ to men, and calls upon them to take him, and yet neither hath given, nor ever will give power to do this; then he dallies with them and deludes them; making show of what he intends not.  
Answ. God forbidden that any should speak or think so unworthily of him: But that no such imputation can be justly raised from the former ground appears, because all that is included in the offer may be referred either to a precept, or promise; by the precept he commands men to believe, by the promise he holds forth that good which will follow from believing: now on neither of these can dissimulation be fastened, though man wants power to believe: because God may enjoin man to do his duty, though he wants power to do it; and if he doth it, God will certainly fulfil his promise, and no whit frustrate man's expectation.  
Object. But in exhorting men to believe, he seems to will and desire that they should repent, believe, etc. when indeed he doth not.  
Answ. When it is said that God Wills and desires men should repent and believe, this must be understood either of the Will of his command, or of his effectual Will: if of the Will of his command, here is no simulation; for in that he doth plainly make known to men that it is their duty to do these things: if of the Will of his purpose here is no simulation, because he no where tells man that it is his purpose to make all men believe when he commands them to believe.  
Object. But this implies an ill agreement betwixt the Will of God's purpose and the Will of his precept or command, requiring what he will not effect.  
Answ. No such thing necessarily follows hence; for God's purpose of not giving power to all men to believe, may stand well enough with his command whereby he enjoins all to do their duty: As God's purpose of not having Isaac killed, did agree well enough with the command that he gave touching killing of him.  
2. God's purpose of not giving all men effectual Grace without which he knows certainly they will not believe, (which themselves grant,) doth as much disagree from his command of believing, as his purpose of not giving sufficient Grace without which they cannot believe.  
Object. 12 But if God gives not all men power to believe whom he commands to believe, than there should be no other end of his command but making men inexcusable.  
Answ. It follows not: for there may be other ends, as to draw them to some outward conformity, that so thereby their punishment may be so much less, as also that the elect who do truly repent and believe may see that it was not of themselves, but of the mere mercy of God that they do believe; because others that had the same means are left still in their unbelief.  
2. Of some it may be said that one principal end (not of the means of Grace which in themselves always tend to life) but of GOD in causing them to be dispensed to them, was the making of them more inexcusable: for look what is at last effected by these means, God intended at first should be effected by them; but the principal effect which these means do at last bring forth in some, is the making of them more inexcusable; therefore this was at first intended by God: namely that the having of the means should bereave them of all excuse.    

An Examination and Confutation of the Arminian erroneous Tenets concerning PERSEVERANCE.  
IN the article of Perseverance, the principal question is, whether a true believer, such as by a living justifying faith is united to Christ, and made a true member of him, may fall away, that is so fall as he wholly loseth his faith, ceaseth to be a member of Christ, and so comes to perish in the end: to this Arminians answer, that a true believer is so upheld by Christ in all his temptations, that by no force or fraud of Satan or any outward enemy, he shall be taken out of Christ's hand: but by his own negligence and abuse of his freewill, he may wholly make shipwreck of faith and a good conscience, fall from grace, cease to be a member of Christ etc. because all promises touching support are conditional, and the fullfilling of these promises, depends upon our performance of the condition, and doing the duty that God requires of us.  
To this we answer on the other side, that howsoever such a one, by reason of the remainders of corruption within, and enemies without, be subject to fall, yea, may fall both frequently and dangerously, yet he is so upheld, partly by a principle of grace within, partly by divine assistance and support from without, that he shall never fall totally and finally, it not being possible that the elect should be deceived, or a member of Christ should perish; the truth of this appears.  
Argument. 1 From the nature of God's love, which is the fountain whence all true grace flows: all saving graces are effects of the special and peculiar love of God: but this love is an everlasting love, an unchangeable love; I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee, Jer. 31.3. those whom he loves, he loves to the end, Joh. 13.1. therefore all that are loved with this, can never wholly f●ll away and perish; otherwise the same persons might be the objects of everlasting love, and everlasting hatred: hence it is said, that the gifts and calling of God are without repentance, Rom. 11.29. what calling and gifts these are, appears in the former verse, namely, such as flow from election. If man by his abuse of these gifts should cause God to take them away, then there should be no difference betwixt these and common gifts, which may be lost. Then as God is said to repent of making Saul King, when he took his Kingdom from him; so he might be said to repent of giving these gifts which the Apostle here denies: than it had been needful he should have put in some limitation to this proposition, telling us that the gifts and calling of God are without repentance, unless man makes him to repent (which he doth not); whatever cause makes God to repent, if he doth repent of giving these kind of gifts, still this contradicts the Apostle, who saith, that these are without repentance.  
Argument. 2 From the nature of the Covenant which God hath made with his people; all true believers are within the compass of this Covenant, and this Covenant is an everlasting Covenant, Jer. 32.40. by this Covenant God hath bound himself to put away their iniquities, and to remember their sins no more, Jer. 31.34. and this being a branch of the everlasting Covenant, all true believers to whom it belongs, shall ever enjoy the benefit of it; therefore they shall never perish, never have their sins so laid to their charge, as they shall all ways lie under the guilt and punishment of them: yea, this is one branch of this everlasting Covenant, that God will write his laws in the hearts of his people, (therefore they shall remain and abide there) and that he will put his fear into their hearts, so as they shall never departed from him, Jer. 32.40. which wholly excludes all total and final defection.  
Argument. 3 From the promise of Christ; he hath promised to build the Church upon the rock (that is himself) and being thus built, the gates of hell shall not prevail against it, Mat. 16.18. all true believers are built upon this rock, 1 Pet. 2.6. therefore the gates of hell (that is the power of hell) shall not prevail against them, therefore they shall never perish: for when men are cast into hell, the power of hell prevails over them: all true believers are the sheep of Christ, they hear his voice and follow it; and to these he hath promised, that he will give them eternal life, Joh. 10.27. and that none shall take them out of his hands; if these miscarry, by what means soever it be, whether by Satan's malice, or their own corruptions, so as in the end they miss of eternal life, how is Christ's promise fulfilled? If any of Christ's sheep, such whom the Father hath given him, and for whom he hath laid down his life, should perish; it would argue that either Christ were not willing and careful to keep them, or not able to keep them; either of which is blasphemy to speak or think of him that is so great and faithful a shepherd: If because they grow careless, he grows careless likewise, and will not keep them; how is he a faithful Shepherd? If he wants not will and care, who dares say that he wants power to keep them?  
Argument. 4 From the near conjunction the faithful have with Christ; he is the head of the Church, which is his body, Ephes. 1.23. Every true believer is a living member of this body, 1 Cor. 6.15. now Christ is a Saviour of his own body, Ephes. 5.23. the body of Christ is not subject to corruption either in whole or in part: as it was not possible that the natural body of Christ should wholly perish or decay; so it is not possible that the mystical body of Christ, or any part of it should wholly perish: every member of this being animated and quickened by the same spirit wherewith the head is quickened; as Christ being raised up from the dead, dies no more, Rom. 6.9. so it is with those who are quickened together with him, ver. 11.  
Argum. 5 From the intercession of Christ; as he prayed for Peter that his faith might not fail; so he doth for all those that are builded on the same rock as Peter was: He prays not for the World, but for those whom the Father had given him out of the world, Joh. 17.9. and one thing which he prays for (among others) is that while they are in the world they might be kept from evil, ver. 15. that they may be one with him and his Father, ver. 21. that they may be with him where he is, and see his glory, ver. 24. now Christ is heard in what he prays for, john 11.42.43. therefore none that are given to him, no true believer, shall wholly fall away and perish.  
Argum. 6 From the inhabitation of the Spirit; it is said that the Spirit of God dwelleth in true believers, 1 Cor. 3.16. now one principal work of this Spirit is to guide and lead; all the sons of God are led by the Spirit of God, Rom. 8.14. this spirit leads into all truth, john 14.16. all truth needful to salvation, whether of faith or practice: yea this spirit shall dwell and abide with them for ever, joh. 14.16. therefore ever guide and lead them in the right way: therefore they shall not totally and finally miscarry.  
2. He is called a seal and an earnest, Ephes. 1.13.14. because he makes things sure to the faithful, as seals make the writing firm and sure: all true believers are sealed by the spirit of promise; an earnest makes the bargain sure, these have the spirit given to be the earnest of their inheritance, Ephes. 1.13.14. therefore they shall never fall so far as to lose their inheritance: so that there is no place for that usual shift, that it is a seal and an earnest so long as men keep it; for (as was showed) it shall abide with them for ever; and it seals men (that is, giveth assurance) not for a day, or a week, or some short time, but to the day of redemption, Ephes. 4.30. it is a seal of our inheritance till the redemption of the purchased possession, Ephesians 1.14. that is till we be put in possession of that inheritance whereunto we are redeemed.  
Argum. 7 From the nature of faith; this is such a grace as makes a true union with Christ, by believing we receive him, john 1.12. by receiving him we come to partake of that life which is in him, he that hath the Son hath life, 1 john 5.12. even that life which is in the Son, namely eternal life, ver. 11. Hence it is said, that he who believes in the Son hath everlasting life, joh. 3. last, he hath it already begun in him; for he partakes of the same life which is in Christ, therefore he shall never die, he shall never be wholly deprived of this life, for then this should not be everlasting life, because it doth not last ever, but comes to an end: what is the difference betwixt our mortal and this immortal life, if they both alike come to an end? the life of Grace is an inchoation of the life of glory; therefore shall never be wholly interrupted and broken off. If a true believer should wholly fall away, what should become of this life of Grace wherewith he was quickened (which is called everlasting life)? it cannot be moved into another subject, no more than the same soul can be removed into another man; therefore when a man wholly falleth away, this wholly ceaseth to be, and so is not everlasting life: when our Saviour had said that he who believes hath everlasting life, lest any should except that this life might fall from him, and so he might perish; he adds further, that he shall not come into condemnation, and gives this as a reason, because he is passed from death to life, john 5.24. which reason were of no force if he might pass back again from life to death, if everlasting life being begun in us should fall from us, or we from it, as we perish, so the life perisheth: besides, by believing we eat of that living bread which came down from heaven, and whoever eateth of this bread shall not die, Joh. 6.50. our Saviour makes this the difference betwixt the Manna whereon the Israelites fed in the wilderness, and the Spiritual Manna: those who had eaten of that died after they had eaten, but whoever did eat of this should not die, ver. 49, 50. by believing we drink of the well of the water of life, and he that drinks of this should never thirst any more, but it shall be a well of water springing up in him to everlasting life, Joh 4.14. our Saviour likewise makes this to be the difference betwixt the living water that he would give them to drink, and common water, that he who drinks of this may thirst again, he may be as empty as ever, but he that drinks of that shall never thirst; he shall never be so wholly empty of the grace of Christ as he was before he believed: but as he is always desiring and thirsting, so he shall be always filling; he shall have a well of water spring up in him, a new supply of grace daily conveyed from Christ by the spirit, joh. 7.37.  
Argum. 8 From the nature of the word, which is called incorruptible seed, 1 Pet. 1.21. therefore breeds an incorruptible life in those that are begotten, and borne of it, therefore such an one shall never die. Hence Saint john saith, that he who is borne of God sinneth not, 1 Joh 3.9. this must needs be understood of a total falling into sin, and coming under the power of it, in such sort as he was before he was borne of God, (for he had said before, that who saith he hath no sin deceives himself.) This he proves by two reasons: first, from his spiritual birth and nativity, he is borne of God, and he that is once borne, cannot be unborn again. Secondly, from the principal of life of which he was bred and borne, the seed remains in him; this seed is nothing else but the word of life, made good to the soul by the spirit: when the spirit puts a quickening power and virtue into the word, than it comes to be that immortal seed, which is the cause of new birth: and he that is thus borne, hath the seed remaining in him; this principle of life in such sort, as he shall never wholly fall into sin again; so fall as to become dead in sins and trespasses; he can never be wholly dead, that hath a principle of life always remaining in him. Hence it is called an engrafted word, Jam. 1.21. because he that is begotten and borne anew, hath this word so engrafted in him, as it shall never wholly fall from him: and so long as this remains, life remains.  
Argument. 9 Whatsoever the Saints do in faith pray for, according to the will of God, it shall certainly be granted to them, 1 Joh. 5.14. but Perseverance is a principal grace they pray for; therefore this shall be granted unto them, so as they shall never wholly fall.  

Objections against the former Arguments.  
Object. 1 Against the second and third Argument it is objected, that all promises in the Old Testament belonging to the Covenant of grace, or which Christ hath made in the Gospel, touching preservation and keeping of the faithful, are conditional: namely, if they shall be careful to do their duty, if they shall watch and walk in fear, if they be not willingly wanting to themselves, Christ will not be wanting to them: but if they be negligent and careless, bold and presumptuous in their course, than they may miscarry and fall away.  
Answ. 1 If this be so, what solid comfort and consolation can the Saints take in any of these precious promises, whereby they are assured, that they shall be kept by the mighty power of God unto salvation, that they shall never fall, that none shall take them out of Christ's hands, etc. when as they know that they have a root of deficiency in themselves; that they have that which will cause them to departed from the living God, if they be not continually upheld? If the promise of preservation depend upon ourselves, and the right ordering of our own wills, so that God will not fail to support us, so long as we stand fast and cleave close to him; but if we fail and let go our hold, he will likewise fail and let go his hold, suffering us to fall: what true comfort (I say) can this yield us in the time of temptation, that he hath promised to keep us? what comfort had it been to Peter, when Christ promised that he would pray for him, that his faith might not fail, if it had been with this condition, namely, if Peter did not let go his hold of Christ, than Christ would not let go his hold of him; but if he did, if he should forsake or deny him (as afterwards it fell out) than he must shift for himself, for he would take no further care of him?  
2. If man continues to do his duty, what need is there of any such promises of supports? for what is his duty, but to watch and walk in fear, to hold fast to Christ, to keep himself in the ways of obedience, yea, to continue and be constant in doing of these things? now what is this, but to persevere? and what need God give man a promise that he will make him persevere, when he doth this already? that he will make him stand fast, when he sees him stand fast? for by this doctrine, God's promise reacheth no farther, but to make a man stand while he continues to stand, and no longer.  
3. What privileges by these conditional promises belong to true believers, that are within the Covenant of grace, more than to Pagans or Infidels, and all that are without the Covenant? for even these, if they will turn to God, lay fast hold on him, cleave constantly to him, may assure themselves that he will receive them graciously, and for ever hold them fast, while they continue to do this.  
4 One grace which God hath promised believers, and which is concluded in the new Covenant as a special branch of it, is Perseverance itself, namely, that he will put his fear into their hearts, so as they shall never departed from him, Jer. 32.40. now how can any thing be a condition of itself? how can it stand with good sense, that God should promise his people, that upon condition they preserve his fear in their hearts. so as they do not departed from him, he will put his fear into their hearts, that they shall not departed from him.  
Object. 2 Against the third Argument it is further objected, that Christ promiseth that the gates of hell shall not prevail against them; but he doth not promise that they shall never fall from grace, for falling from grace ariseth from a defect in man's freewill; but the prevailing of the gates of hell, argues some defect in the rock whereon the believer is built: Christ promiseth that none (neither man nor devil) shall take us out of his hands; yet man may cast away himself: for he may neglect or resist the continuation and confirmation of his building upon the rock.  
Answ. 1 The promise that the gates of hell shall not prevail, is all one with the promise that there shall never be a total defection; for when ever a man wholly falls from grace, the gates of hell prevail against him, because he comes under the power of Satan and eternal damnation.  
2. When ever Satan prevails against a man by his temptations, he doth it not by force and violence, but by such enticements and allurements, as wherein man's freewill doth always concur and bear a part; thus he saith, that he would persuade or entice Ahab to go up to Ramoth Gilead, that he might fall, 1 Kin. 22.21. the Apostle saith, that our first Parents were beguiled by the serpent, 2 Cor. 11.3. this was such a persuasion, whereunto they willingly yielded; had they not been willing to be deceived, Satan could not have deceived them: when Satan prevailed with Judas to betray his master, Mat. 26. with Ananias and Saphira to lie to the Holy-Ghost, Acts 5.3. they were not led to do these things by force and constraint, but willingly and freely: when he works effectually in the children of disobedience, Eph. 2.2. their own wills do concur with him in this work: therefore there is no opposition betwixt man's liberty and Satan's working, but a mutual harmony; there is not only an error in the judgement, but an evil motion in the will also, when ever Satan by his temptation prevails with men: and Satan and man's will are concauses in bringing forth the same evil effect: and in the greatest sins of all (as in that of Apostasy) man's will seldom works alone, but so as it is irritated and assisted by Satan.  
3. If such as are built on the rock may fall away, and the sheep of Christ may perish; this would argue a defect not only in man's freewill, but in the rock itself; not only in the sheep, but in the shepherd; for if he be both careful and able to keep them, what should hinder that they are not kept? If it be said that their own wills hinder, because they either neglect or reject their own conservation; this cannot be, for when Christ made them his sheep, of unwilling, he made them willing to come to him, to hear his voice and follow him: when he takes them into his custody, he causeth them to be both willing and careful to remain and abide with him: If at any time they grow careless and backward, they become cross and perverse, he causeth them to see this and repent of it: otherwise how were he a faithful shepherd, if he did not preserve those that are committed to his custody, from all such dangers and defections as will bring destruction, when he is able to do it, and when he hath promised that they shall never perish? John 10.2. how was Christ a perfect Saviour (as before was showed) if he should preserve and deliver his sheep, for whom he hath laid down his life, and whom he hath taken into his custody, from some dangers and some enemies only, and not from all? if he should deliver them from external enemies only, and not from internal, from fathan and this evil World, but not from the power of that corruption that cleaves to their natures? from the old man and body of sin, from that law of their members which rebels against the law of their mind, and leads them captive to sin and death? from that flesh which alalway lusts against the Spirit, as being always contrary to it? especially since this of all other enemies is the most dangerous as being within us, and therefore nearest to us; as being that without which all outward enemies could do us no harm; outward entice not being able to prevail if we were not drawn away and enticed by our own concupiscence.  
How can Christ be said to save us out of the hands of our enemies and all that hate us, if he doth still leave us in the hand of our nearest and worst enemy? saving us only from the power of Satan and wicked men; but leaving us to the power of sin and corruption, and to the sway of our own evil hearts, which are desperately wicked and deceitful above all things, Jer. 17.9. and which will certainly lead us to destruction, if we be left to the evil bent and inclination of them; To conclude, how can the faithful be said to have strong consolations? Heb. 6.9. either from the promises of God, or merits and mediation of Christ, if the utmost extent of these, be to give them assurance that they shall be kept free only from force and violence; so as they shall never be drawn from Christ against their wills, and made to fall away whether they will or no: but otherwise, if at any time their wills fail, then shall Christ's help be ready to fail; and he will no longer undertake the keeping of them, than he sees them careful to keep themselves? Is it not Christ's keeping that makes them watchful and careful to keep themselves? Is it not his care and good will that makes them both willing and able to resist temptation, and to do all things needful for their own safety and preservation? certainly if it were not, they could take small comfort in all the promises that are made to them.  
Object. 3 Against the 8. argument it is objected, that the word is in itself immortal seed, though those perish who have received it.  
The Word of God hath not this denomination of seed as it is considered in itself, but as it hath relation to those that are borne of it, and called immortal or incorruptible, because it is the principle of an incorruptible and never dying life; which denomination it could not have, if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed.  
Object. 2 Against that place, 1 john 3.9. it is objected that the regenerate man cannot commit a sin unto death, so long as the seed remains in him; but through his own favit, through his negligence or wilfulness that seed may by little and little fall from him, and then he may wholly fall.  
Answ. But this contradicts the Apostle, and makes his argument of no force; for he having affirmed that who ever is borne of God sinneth not (that is, doth not wholly fall under the power of sin) brings this as an argument to prove it, because the seed (the divine principle of regeneration) remains in him, which were of no strength if this seed might be lost, and not remain: and when the Apostle saith it doth remain, how dare any say the contrary?   

Other Objections answered.  
Object. 4 A righteous man may fall from his righteousness, commit iniquity, and die in his sin, Ezek. 18.24.  
Answ. This is not to be understood of true righteousness, such as ariseth from inward sanctification of soul and spirit; but for such outward actions of righteousness as may be performed by one whose heart is not sound and upright: therefore where the Prophet speaks of the same thing, Ezek. 33.13. he expresseth what kind of righteousness here he means, saying, that if the righteous man trust to his own righteousness, and commit iniquity, he shall die for the same: he that is truly righteous, doth not trust to his own righteousness.  
Object. But if this be but seeming and feigned righteousness, better than to forsake it then continue in it.  
Answ. The outward actions of righteousness may be good, though sometimes they proceed not from a right heart; a man may do that which is lawful and right (and thence be called a just man, Ezek. 18.5.) though these things proceed not from right principles within, being ready to rest in the outward actions, when the inward affections are wanting: neither doth every one feign and dissemble who performs outward actions of obedience, though not moved to do these by the strength of God's commands, and looking at God's glory as his chief end.  
Object. But this outward righteousness will not bring men to life.  
Answ. But the way of righteousness leads to life, Prov. 12. last, though all that walk in this way do it not with a right heart, 2 Chron. 25.2. and so miss of the end whereto the way leads: the outward actions of righteous men are the way to bliss, though they may be done by such as are not truly righteous.  
2. Some understand this death which may befall a righteous man not of eternal death, but temporal death, or other temporal punishments: but because this death stands in opposition against the life which a righteous man attains by persevering in the ways of righteousness, the former answer seems best to agree with the place, and to satisfy the doubt.  
Object. 5 Every branch in me that bringeth not forth fruit he taketh away, john 15.2. therefore there are some that are in Christ who may fall away.  
Answ. Branches are of two sorts, either such as are truly engrafted into Christ, or such as seem to be so; that are branches only by external profession, not by internal union: this is to be understood not of true, but seeming branches, such as the Apostle calls Jews outwardly, that are not Jews within, who have received the circumcision of the flesh, but not of the heart, Rom. 2.28.29. that are Israelites only according to the flesh; not truly Israelites, Rom. 9.6.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me, may as well be referred to the words following as those that went before; and then the sense will be that every branch that bringeth not forth fruit in Christ, implying, that some branches (namely seeming branches) bring forth fruit by the strength of their own root, and these cannot continue: others (namely true branches) by virtue of the grace they suck and draw from Christ by faith; and these shall be purged that they may bring forth more fruit. So likewise is that to be understood which our Saviour speaks of the going out of the unclean spirit, who returned again, Mat. 12.43.44. namely such a going forth as was in appearance only, there being an outward reformation, but no inward sanctification; for when he returned, he found the room empty, ver. 44. And so is that of the Apostle to be understood when he saith that some made shipwraeke of faith, and put away a good conscience; they forsake their profession of their faith, and ceased to do those things that were agreeable to a good conscience, 1 Tim. 1.19.20. and which St. Peter saith of some that had escaped the filthiness of the World, and yet afterwards returned with the dog to their vomit. 2 Peter 2.19.20. they seemed to have been purged from that filthiness which overspreads the impure World: because for a time they did forbear the practice of some foul gross sins wherewith before they had been defiled: but not doing this upon right grounds (their hearts being never truly purged) ere long they returned to their old vomit again.  
Object. 6 But some fall away not only from outward profession, but also from inward graces; for the Apostle speaks of such that had been enlightened, and made partakers of the Holy Ghost, that tasted the good Word of God, and felt the powers of the life to come, yet afterwards fell away, Heb. 6.4, 5, 6.  
Answ. Men may be said to be made partakers of the Holy Ghost two ways, either in regard of common gifts (Bezaleel and Aholiah were filled with the spirit of God, Exod. 31.3. much more such as have gifts of illumination (and the like) or in regard of saving graces, as that faith which is called a precious faith, 1 Pet. 1.5. that love whereby they love the Lord Jesus in sincerity, Ephe. 6. last, that repentance which is a repentance unto salvation, arising from Godly sorrow, 2 Cor. 7.10. this is to be understood of the former only, not of the latter: for the Apostle speaks here only of an enlightening, & of a tasting he saith they were enlightened to see the truth, he doth not say they loved the truth: he saith they tasted the good Word of God, he doth not say they digested it, that they tasted of the power of the life to come: they had some sense of the power of the promises and threaten of the joys of Heaven, and pains of hell, but they were not deeply and throughly affected with these things: a man may taste of that which he puts out again; these are such things as may befall hypocrites and wicked men: our Saviour speaks of some that received the Word with joy (here was a taste) and for a while believed, Luk. 8.13. whom yet he makes no part of the good ground; and the Scripture every where puts a difference betwixt common gifts and saving graces, betwixt that which is called a form of knowledge, Rom. 2.20. a knowledge that puffs up, 1 Cor. 3.13.1. and that knowledge which is the beginning of eternal life, joh. 17.3. betwixt that faith which is called a dead faith, that profits nothing, jam. 2.17. such a faith as Simon Magus had, Act. 8.24. and that which is called an unfeigned faith, 1 Tim. 1.5. the faith of God's Elect, Tit. 1.1. betwixt the hope of hypocrites which shall perish, joh 8.13. and the hope that makes not ashamed, Rom. 5.3.  
Object. 7 The Apostle saith of the Jews who were natural branches that were broken off through unbelief, and tells the Romans to whom he writes, that if they did not continue in that goodness which God had showed to them, they likewise should be broken off, Rom. 11.20.22.  
Answ. This is to be understood not of the particular persons of true believers, but of the whole Nation or people, either Jews or Gentiles, as appears, because the Apostle in this whole Chapter sets one against another.  
2. Or of such persons as were branches only by outward profession, not by inward insition and union.  
Object. 8 If a true believer cannot fall away, then to what purpose are the precepts, exhortations, admonitions, and the like? why are they bidden if they stand to take heed lest they fall? 1 Cor. 10.12. not to be high minded, but fear, Rom. 11.20. to work out our salvation with fear and trembling, Phil. 2.13. what need such fear and taking heed of falling in them that cannot fall?  
Answ. 1. Though they cannot fall finally (by reason of divine conservation) yet they may fall dangerously and fearfully; they may so fall through carelessness and presumptuous boldness, that by falling they shall contract on themselves the smart of many outward afflictions and crosses, yea such inward anguish and wound of soul and spirit as will be like the breaking of their bones, Psal. 51.8. therefore they had need fear and take heed, for if they forsake Gods laws, and break his statutes, he will visit their transgression with rods, and their iniquities with strokes; though he will not wholly take away his mercy and loving kindness from them, nor falsify his truth, or break his Covenant (namely his promise of conservation) Psal. 89.31, 32, 33, 34.  
2. These caveats of fearing and taking heed are to very good purpose, because as God will in his mercy preserve and uphold true believers from total defection, so he will do this by means: the inward means are, holy fear, watchfulness, and the like: the outward means are exhortations, admonitions, and warnings of his Word, which serve to beget, and stir up the inward; the more outward means (assisted with blessing from God) the more inward fear and watchfulness; the more of these, the more assurance of safety and fast standing.  
Hence the Apostle having bidden the Phillippians to work out their salvation with fear and trembling, Phil. 2.12. tells them that it is God who works in them both to will and to do, Verse 13. so that God's work and man's may very well stand together: Gods promise, and man's duty establish each other.  
Object. 9 But if a man be persuaded that he can never fall away, this will much dull his endeavours of watchfulness; if not make him altogether secure and careless.  
Answ. A false and presumptuous persuasion may do this, but not a true; the doctrine of perseverance by accident may breed security in a carnal heart, (as the Gospel may be the savour of death) but it doth not so in a gracious heart: the more true persuasion a believer hath of his firm standing, the more is he likewise persuaded of the free and unchangeable love of God, which is the ground of it; now this is such a love as doth not putrify the heart, but purifies it: he that hath this hope purgeth himself, 1 john 3.3. the more feeling we have of the free love of God, the more it causeth us to love him again: we love him because he loved us first, 1 john 4.19. the more we love, the more fearful we are to offend, and careful to please, and to perform duty; a principal part whereof is to humble and watchful.  
Object. 10 A man cannot be a member of Christ, and a member of an harlot; a true believer may commit fornication, and so make himself a member of an harlot; and therefore he may cease to be a member of Christ.  
Answ. The Apostle speaks not of what cannot be done, but what ought not to be done; what is shameful, unseemly, unreasonable for a Christian to do: shall I take the members of Christ, and make them the members of an harlot, 1 Cor. 6.11. our bodies are appointed to be members of Christ, by committing fornication we employ them to such actions as are proper to those who are members of an harlot: now this is altogether unreasonable, and intolerable, that any should employ to vile and base uses, those things which are appointed for excellent and honourable purposes: and this is all can be urged from this place.  
Object. He that is justly excommunicated, is cut off from the visible Church, and what is done in earth is ratified in heaven: therefore he is like to be cut off from Christ.  
Answ. The end of excommunication is not to cut off a true believer wholly either from Christ, or from the Church, but only to exclude him from those privileges that belong to a member of the Church, till they be truly humbled and fit to be received again; and this may be ratified in heaven: the sense of God's favour may be withdrawn; the inward consolations and operations of his spirit, may for a time be suspended, and yet there be no total nor sinal separation from Christ.    
FINIS.