peared to all men." Tit. ii. 11, 12. VI. (5.) From those words, "Christ was made a little lower than the angels, that by the grace of God he might taste death for every man." Heb. ii. 9. VII. (6.) From these words, "God is long-suffering to us-ward, not being willing that any should pe- rish, &c." 2 Pet. iii. 9. Where the usual answers to all those places The second general argument for this extent of Christ's salutary passion is taken from all the places where Christ is represented as the Sa- viour of the world. I. to V. The absurdity of the restrictions commonly I. This doctrine is farther proved, because he died for them that pe- rish. II. For them who being sanctified by the blood of the New Cove- nant, did after count it as an unholy thing, and did despite to the spirit I. This doctrine is confirmed, from the obligation of all to whom the gospel was preached, to believe in Christ. II. All the places produced by the Synod of Dort against this doctrine, are plain confirmations of it. 1. This chapter contains an answer to the arguments produced from scripture to prove Christ died not for all. (1.) Because they for whom Christ died may say, yet all men cannot do. II. Because to all for whom God “delivered up I. This section offers arguments from reason for the universality of his own frequent words. III. That none but the elect are obliged to be- CHAP. VII. I. This section contains an answer to six objections from reason against DISCOURSE III. OF SUFFICIENT AND EFFECTUAL, COMMON AND SPECIAL The state of the Question. CHAP. I. I. THE true import of the word "Grace" in scripture. II. That to assert that God vouchsafes some inwurd operations and assistances of CHAP. II. I. This chapter contains arguments against the necessity of an irre- sistible and unfrustrable operation in order to the conversion of a sinner. (1.) From the concessions of our adversaries. II. From God's declara- tion, that he had done all that was sufficient and could be reasonably ex- pected in order to that end, when that effect did not follow. III. From his earnest desires of the obedience and reformation of his people. IV. Because this renders vain (1.) all the commands and exhortations directed to the wicked to turn from the evil of their ways. (2.) All the threats denounced against them who go on in them. And (3.) all the promises of pardon and life to them who turn from them. V. Because then it could not be righteous to punish them with eternal misery for their dis- ability to do what God requires, nor could that disability be their sin. VI. The answer, "that this disability is contracted by our own sin, because it came upon us by the sin of our first parents,” is largely confuted. VII. Because such a divine, unfrustrable operation renders the word no in- strument or means for the conversion of a sinner. VIII. Because then no sufficient motive can be offered to induce any person to enter upon a change of life till he feel this divine impulse come upon him. IX. Be- cause then nothing can be required of us as a pre-requisite, or a prepara- tory condition of our conversion. X. Because then no man could be converted sooner or later than he is. XI. Because God chargeth the wick- CHAP. III. I. This chapter contains an answer to the arguments produced to prove that man is purely passive in the whole work of his conversion; that be- ing wrought by God alone without his co-operation. Some general ob- servations are premised as a foundation of an answer to these arguments, II. Which arise, (1.) from the representation of this work, as a resur◄ rection, a creation, a new birth. III. (2.) From those scriptures which represent the unregenerate as dead in sins, and unable to discern the things of God, to think any thing as of themselves, to do any thing till they be in Christ, to come to him till they be drawn, to bring forth good fruit, or to be subject to the law of God. IV. (3.) From those scriptures which say, "that God gives faith and repentance, and openeth the heart." V. (4.) From those which say "God circumcises, gives a new heart and spirit that we may fear him, and writes his law in our hearts." VI. (5.) That "he worketh in us to will and to do." VII. (6.) That according to this doctrine, (i.) one man makes himself to differ from another. VIII. (i.) Man will have cause of boasting. (iii.) The glory of our conversion will not be of God alone. IX. (iv.) It will be uncertain whe◄ I. That the state of man in this world is a state of trial and probation, is proved by five arguments. II. And hence it follows, that the liberty belonging to this question is only that of a lapsed man in the state of trial, probation, and temptation; so that all the arguments taken from the freedom of God, of good or evil angels, or of Christ, to prove that liberty or freedom may consist with a necessity, or a determination to good or evil, must be impertinent, they being not in a state of trial. III. This freedom of the will, in a state of trial, cannot consist with D a determination to one, whether it be to good or evil. IV. The free will of man being a faculty or power, which hath for its object in moral actions something morally, in spiritual actions something spiritually good or evil, to be chosen or avoided; that which disables a man from chusing what is morally or spiritually good, or refusing what is thus evil, must also take away his liberty to chuse the good or refuse the evit action. V. It is absurd to say, that "men thus disabled may deserve punishment for what they do, though they cannot do otherwise, because they disobey willingly, and chuse to do so." VI. Or to say, that "men under an unfrustrable operation are still free, because what they are moved thus to do they will to do, and do it with complacency." VII. That opinion which teacheth, that man by the fall hath contracted such disability that he not only can do nothing which is truly good, but also lies under that servitude to sin which makes it necessary for him to be still doing evil, hath no foundation in the holy scriptures; with an an- swer to all the scriptures alleged to that purpose. VIII. That these new notions of liberty are repugnant to the sense and common reason of I. The holy scripture declares, that the liberty of the will, even in christian virtues of the highest nature, is opposite not only to co-action, but necessity. II. Hence appears the falsehood and hypocrisy of all the the tenders of the gospel to their supposed reprobates, as they are ex- pounded by men of the contrary persuasion. III. Five farther argu- ments from scripture, to prove the liberty contended for. IV. These arguments strongly confirmed from the concurrent suffrage, and the I. The freedom of the will in a state of trial from necessity is argued, I. Where it is manifested, (1.) That there is a clear agreement of those |