THE ANATOMY OF Arminianism: OR The opening of the CONTROVERSIES lately handled in the Low-Countryes, Concerning the Doctrine of Providence, of Predestination, of the Death of CHRIST, of Nature and GRACE..  
BY PETER MOULIN, Pastor of the Church at Paris.  
Carefully translated out of the original Latin Copy.  
LONDON: Printed by T.S. for Nathaniel Newberry, and are to be sold at the sign of the Star under Saint Peter's Church in Cornhill, and in Pope's head Alley. 1620.   

TO THE RIGHT Worshipful, Sr. Henry Mildmay, Knight, Master of his Majesty's jewels, and Sir HENRY ROW, Knight: All Health, Prosperity and Happiness.  
RIGHT WORSHIPFUL: It is not a new fashion, for such as publish any Books, whether of greater or lesser worth, to present them to some worthy Personages, for to be patronised, which howsoever it may be superfluous and unfit at sometimes, and for some Books, yet it cannot but be very requisite and sit in this, both in respect of the Author, and of his work: For the Author by Nation is a stranger, and the work doubtless shall meet with many enemies: And therefore howsoever they are both of them of very great worth, yet both of them will have need of good countenance and defence. And as their necessity in a foreign Region requires this; so their great worthiness and pious intention demands it, as a duty, at the hands of all good men: for herein the scrupulous doubts, or rather the subtle and querilous questions and disputes of over-witty and audacious men, in very weighty points of Faith, are exquisitely discussed and resolved, to the pacifying no doubt of many unsettled and unquiet minds in the Church of Christ, which are more ready to be inquisitive into deep mysteries, then to believe them. Now then myself being utterly obscure, and indeed altogether unaccomplished for such a business, yet the Lot being fallen to me to send this translation forth into the world; I had almost let it go at all adventures, to receive such entertainment as the world usually affords unto strangers, but that calling to mind your Worship's great courtesy and affability, I thought they should not be unwelcome unto you: Besides, having a great desire to testify the love and much respect I bear unto you; I imagined that I could not better do it, then by intitling your Worships unto so learned and holy a Treatise, tending to the maintenance of Religion and Truth; because as one of your Names is honoured, 
Emanuel College in Cambridge, founded by Sir Walter Mildmay.  and that most worthily, by a famont and lasting Monument of love unto Learning, Religion, and Truth; so I rest assured, that by your patronage of this Book, your Honourable fame shall be increased; for which, and for all other blessings abundantly to be conferred upon you, praying unto almighty God: I beseech your Worships to pardon the boldness, and to accept of the good will of him, who ever will rest most humbly  
At your Worship's command.   

TO THE MOST JLLUSTRIOUS AND Most Potent Lords: the Lords the States general of the United Provinces of the Low-Countryes.  
INnumerable are the benefits (most Renowned and most mighty Lords) which have happened to your Provinces by the goodness of God, and are supplied to you, as it were by the immediate providence of God. These are great things, that your Commonwealth, flourishing with Riches, enlarged with Territories, potent by sea and land, famous in the Arts both of War and Peace, hath so beaten back the force of a most mighty enemy, that you have always waged war on your enemy's ground, and your Cities in the midst of the heat of the wars, enjoyed Halcion-dayes of Peace. All which are done by the authority of your most Honourable Senate, and by the conduct of the Prince of ORANGE; of whose praises it is better to be silent then to speak but little. Even they who envy your good successes, do yet admire your virtue. Finally, your Commonwealth hath had such a Senate, and such Princes, as God doth give whensoever he will advance poor and afflicted estates, to the highest top of power and glory.  
But among the other benefits of God, this is most eminent, that when the bottomless pit doth cast out that thick smoke, which covereth almost the whole world in a thick mist of ignorance, amongst you the Sun of Truth doth clearly shine in his pure orb, and hath scattered the darkness of ignorance. Whence it is come to pass that your country, together with civil bondage, hath shaken off the yoke laid upon your consciences.  
Satan, that he might hinder the course of these prosperous affairs, hath for many years tried outward forces: From which enterprise being driven, he hath betook himself to crafty subtleties, and to intestine dissensions: having gotten men, who affecting novelty, under the pretence of Piety, have torn the bowels of their own Country and Church. Pitiful was the sight of your Povinces: The enemy of our salvation did brandish amongst you the fire brand of deadly dissension: A tumultuous tragedy was acted on the Theatre of Belgia, your adversaries beholding it with much pleasure: Finally, we saw your Commonwealth shaking, and your estate almost desperate, had not God appearing, beyond all expectation, turned away this imminent destruction by timely and seasonable remedies: using to that purpose, your Authority, Wisdom, and prudent Constancy. With how great patience you have endured these turbulent wits, with how great vigilancy you have prevented this spreading contagion, if no man should speak of it, yet the greatness of the disease, and your estate restored again to safety, would abundantly witness. In which enterprise, the virtue of the most famous Prince of ORANGE hath manifestly appeared, in whom we have a singular proof what very great industry can perform with greatest fortitude; who hath added to so many warlike acts the praise of civil prudency. By this deed (most Honourable Lords) ye have obtained more praise, by restoring, then by enlarging the Commonwealth: For this intestine pestilence hath in few years brought more damage, then foreign wars were able to bring in many ages. Of which your virtue all the Orthodox Churches throughout Europe do reap great fruit; because the sparks of this flame did already fly to them; and the judgements of many among foreign nations did waver concerning these controversies. For in the questions of Providence and Predestination, that opinion is wont to be most acceptable among the common people which doth measure the counsels of God by the counsels of men, and doth put upon God humane affections.  
But among other things which were prudently and happily done by you, the convocation of the Synod of Dordt hath obtained the chief place. Then which Synod for many ages past there hath been none more famous, more holy, nor more profitable to the Church. Whereunto that ye might call most choice men from diverse parts, ye spared neither cost, nor labour; wherein all things were done so orderly and gravely, that it hath drawn the people into admiration, and hath stayed those that were staggering, and hath so troubled headstrong & obstinate persons only with the sight thereof, that they which before did seem to be desirous of the conflict, and greedily to call for the encounter, have by contrary practices, (whether fear strooke them, or their conscience affrighted them) begun to shun the hearing of the cause, to hate the light, and to work delays. To so excellent a thing, both other Princes did exhort you, and especially the most renowned Prince JAMES, King of great Britain, who hath always been most earnest and forward to drive away the errors of all innovators; who as he is rightly styled the Defender of the Faith, so he hath his eyes vigilant on all sides, carefully watching lest Christian faith should any where receive any damage.  
And I who to so holy a work could not bring my travel, have at least brought my desires. It cannot be expressed how earnestly I desired to be present at that reverend Synod, to which the Churches of France appointed me, with some of my brethren. What were the impediments which hindered my determined journey, I need not rehearse; yet being absent, I performed what I could; For I sent to the Synod my opinion of the five points of the Controversies which are hindered in Belgia, having strengthened it with places & proofs out of the holy Scripture. And when many men, and the same good men, and of great authority and wisdom amongst you, had exhorted me that I would write somewhat upon these controversies, I not unwillingly obeyed; which I have done, not so much in hope of effecting what I would, as being ashamed to refuse them, and desirous of making trial: For I had rather that godly and learned men should find in me want of prudence, then accuse me of negligence. Therefore I have printed my Scheduls and papers, and have reviewed those things which I had meditated upon these questions, which I have uttered in a plain and untrimmed stile, that as it were in a lean spare body, the force of the truth might clearly appear. And I have endeavoured to bring light to this darkness, in which the most quick-sighted do often grope at the way.  
I am not ignorant, how dangerous a thing it is to undergo the hazard of so many judgements; how many there that are ambitiously sour, and proudly disdainful; how few there are that take and understand these things; how fewer that are taken by them; how hard it is to contend with wily and witty men; who even when they themselves are caught, do so speak as if they had catched others; and who in a desperate cause do so carry themselves, as if they were touched with commiseration: who undo again the things that have been begun by themselves, and do of purpose enfold their meanings, fearing to be understood; like lizards, who out of the open field do run into bushes. Nor am I ignorant how hard a thing it is for a man that is employed, whose mind is troubled with other cares and business, to write punctually and exactly concerning those things whereto the most free studies are scarce sufficient, nor men at greatest leisure,  
But your humanity and wisdom hath moved and stirred me up, to be bold to attempt it: For ye know, that in great and hard enterprises, the endeavour is laudable, even when success is wanting. Nor have I doubted to consecrate these my labours to you, that the work done for the defence of that cause, which ye happily maintain, might manifest itself in your name: I shall seem to myself not to have lost my labour, though I get no praise, if I obtain pardon: Or if by my example, I shall stir up any to perform some thing more perfectly, whereby the truth may stand vnshaken against these innovators, which do naughtily abuse their wits, and are of a wicked and unhappy audacity.  
In the mean while, in your wisdom you shall observe from what beginnings, to how great increases this pestilence hath come, and how under a show of the liberty of prophesing, the raines are let lose to wanton wits, which cover licentiousness under the name of liberty. For whilst (as it were for the exercise and show of wit) men dispute of those foundations of faith, of which heretofore there was no strife amongst us, the most holy and most certain things began to be called into doubt, and their scholastical skirmishing, forthwith burst out into a serious and earnest fight. For when this liberty (as it falleth out) had passed from the Schools into the holy Pulpits, and so into the Streets, Taverns, and Barbers-shops, the whole Country was changed into a certain sea, boiling with tumults: Whence hatred hath been bred in the people, and piety is turned into contention, and obedience towards Magistrates is more slack: to which evils, when the ambition of some men, affecting novelties, had joined itself, which stirred up this fire with wind and fuel laid to it, this flame in a short time hath unmeasurably increased: But by the goodness of God, and by your authority and prudent vigilancy (most illustrious Lords) the flame of so great a fire is abated, liberty is recovered, the Commonwealth is settled, the University purged, and truth, which in many places durst scarce open the mouth, or else was disturbed by contrary clamours, broke through the obstacles, and (as it is in the striking of flints) it shone more clear by the very conflict; yea truly, by it there have appeared no obscure increases of piety in the people; by it there is greater concourse to hear the word of God, and greater attention. For God (such is his goodness) doth use vices themselves to stir up virtues which grow slothful in idleness; For zeal and pietre being provoked do increase, even as the fire of the Smith's furnace decaying, is set on fire by water poured on. Also they that have learned by experience, what snares Satan doth lay for them that are a sleep and unwary, are stirred up to keep watch for the time to come.  
There yet remain some relics of this disease, neither is the malice of the Factions quite assuaged; but there is hope that the sides of this wound will in a short space close together again, and men's minds will be reconciled. So that it may be unlawful in your University (from whence this contagion crept into the whole Country) hereafter to teach any doctrine differing from the truth, and to call into doubt those things which are piously and prudently determined out of God's word in your sacred Synod; and that hereafter no man be admitted to the sacred Ministry, whose faith is not tried, and his consent with his brethren known; and that the authority be restored to Synods, and their use be made more frequent: that the evils that are breeding may be prevented at their beginnings, as when the stinging Scorpion is bruised presently upon the wound. Also it hath been wisely provided by you that these things hereafter be not published among the common sort, that the people be not taught so much to dispute, as to live: and that they accustom themselves to fight with their own vices, and not with other men's opinions. For it is a most hard, and a very profitable combat which every godly man maketh with himself. On the contrary side, when strife is sown by strife, and not the truth but the victory is sought, first charity and then truth is lost among the contenders.  
And especially diligence is to be used, lest peace and riches bring forgetfulness of the Cross of Christ: and lest the people unmindful of the benefits of God, should at length draw upon them his judgements. There are not wanting examples of people to whom when religion had brought forth riches and prosperity, a while after the same riches and prosperity choked religion, and with a shameful parricide killed their Mother. So much the more care therefore is to be had, that the ears of your people may always ring with those instructions whereby the memory of the calamities driven from them may be refreshed, and their minds might tremble with a godly fear, when they foro-see a fare off the dangers to come, and Satan lying in wait for them.  
To which thing it is no light instigation, that by these late tumults you have tried, that the peace of the commonwealth, doth consist in the integrity of Religion, neither can the purity of true Religion (which is maintained by you) be violated, but that also the pillars on which your commonwealth standeth, and by which the authority of your supreme Magistracy is sustained, will be shaken. For these two are so knit together by a mutual bond, that the one cannot be overthrown, but the other also must fall down. Your authority was strooke at through the side of Religion; and in the foundations of the Church the foundations of the commonwealth were undermined. Your power therefore will be sound and safe, when obedience due to princes, shall be thought to be a part of piety: and when the Pastors of the Church shall train up, by the word of God, the people to perform obedience to you. And on the other side, the Church shall flourish when Princes shall be her nourcing fathers, and shall think themselves to be set by God at the stern of the Commonwealth, that God might reign by them, and that Religion might grow up, and might carefully be manured under the shadow of their civil power. This you do (most Illustrious Lords) diligently and happily: It cannot be said how much your people are indebted to you, and they will still owe you more. Surely, all good men in the Christian world, do greet your so prosperous success, and do admire at your wisdom, and do strive in prayers with God, that he would preserve you long to the Church and commonwealth; whom he hath used to preserve the Church and commonwealth: and that he would so govern you by his spirit, and defend you by his careful providence, that all your endeavours may obtain their wished ends, and that ye may have a commonwealth happily governed, a State set in safety, domestical concord, abundant riches, valiant armies, frequent victories, a people obeying your command, and who may doubt whether they should call you Lords or Fathers.  
One that doth highly honour your most illustrious Lordships, PETER MOULIN.   

COurteous Reader, be entreated to take notice of these faults, because they are material: The rest may be amended by the prudent Reader. Page 4. line 2. read people, out of the Pulpit: seeing. p. 13. l. 18 r. offend, God not compelling: But. p. 37. l. 1. r. by well advised men. l 2. r. by unadvised men. p. 41. l. 1. r. order. We deny not that, etc. l. 3. r. as man's will. p. 54. l. 5. r. thou dost not play. p. 69 l. 30.31. r. every where received. l 32. r. organical body. p. 72. l. 7 to put sin into the will. p 83. l. 10.11. reprobated: and some are preferred others being neglected. p. 93. l. 22. r. the greatest punishment p 95. l. 27. r. He could not. p. 144. l. 14. r. who will. p. 155. l. 5. r. We are predestinated to faith p. 169 l. 25. r. sense. In his. p. 171. l. 15. r. in order, admit. p. 209. Let this be the title of the 26. Chapter. Of Reprobation p. 218. l. 7. r. from good. p 223 l 18. r. a token hereof that. p. 246. l. 14. r. of the son, is p. 284 l. 7. r. inordinate affections. p. 311. l. 27 r. remainds, if universal sufficient grace be added. p. 348. l. 14. r. this action of the spit it he carrieth. p. 422. l 7. should not change. p. 462, l. 3. r. that by those words. p. 476. l. 27. but may finally.   

The Table of the Chapters contained in this Book.  

HOw soberly we are to deal in this argument. chap. 1.  
That we are not therefore to abstain from the doctrine of Providence and Predestination, although some abuse it to curiosity and impiety. And whereto it is profitable. chap. 2.  
What the providence of God is. How fare it extends. That God is not the author of sin. What permission is, and what blinding and hardening is. chap. 3,  
Of the will of God. chap. 4.  
Of the Antecedent and Consequent will of God. chap. 5.  
Of the sin of Adam. chap. 6.  
That all mankind is infected with Original sin. chap. 7.  
What Original sin is, and whether it be truly and properly sin. chap. 8.  
How the sin of Adam may belong to his posterity, and how many ways it may pass to his offspring. And first of the imputation of it; and whether the sins of the Grandfather and great-grand-fathers' are imputed to their posterity. chap. 9  
Of the propagation of the sin of Adam to his posterity. Where also of the traduction both of the soul and of sin itself. chap. 10.  
Whether the power of believing the Gospel is lost by the sin of Adam. chap. 11.  
That God doth save those whom of his mere grace he chose out of mankind, corrupted and obnoxious to the curse. What Predestination is; the parts of it. That Arminius did not understand what the decree of Predestination is, and that he hath utterly taken away Election. chap. 12.  
Of the Object of Predestination, that is, whether God electing or reprobating, considereth a man as fallen or not fallen. chap. 13.  
That the Apostle Saint Paul in the ninth to the Romans, by the word Mass; understood the corrupted Mass. chap. 14.  
That Arminius doth willingly darken the words of the Apostle which are clear and express. chap. 15.  
The opinions of the parties, upon the doctrine of Predestination. chap. 16.  
That the Arminians make fore-seene-faith the cause of the election of particular persons. chap. 17.  
The decree of general Election is searched into, by which Arminius will have all men to be elected under the condition of faith. chap. 18.  
The election of particular persons, in respect of faith foreseen, is confuted by the authority of the Scripture. It is proved that men are not elected for faith, but to faith. chap. 19  
Election for faith foreseen is confuted by places taken out of the Gospel of Saint john. chap. 20.  
The same is proved out of the eight, ninth, and the eleventh Chapter to the Romans. chap. 21.  
The same Election, in respect of faith foreseen, is confuted by reason. chap. 22.  
The opinion of Saint Austin concerning Election for faith foreseen. chap. 23.  
The arguments of the Arminians, by which they endeavour to establish Election for faith foreseen, are examined. chap. 24.  
whether Christ be the cause and foundation of Election. chap. 25.  
Of Reprobation. chap. 26.  
How fare, and in what sense, Christ died for all. chap. 27.  
That reconciliation, remission of sins, and salvation is not obtained nor purchased for all, and particular men, by the death of Christ. chap. 28.  
The objections of the Arminians are answered, by which they endeavour to maintain and confirm the obtaining of salvation for all men. chap. 29.  
That it was long ago desputed whether Christ died for all, but in a fare other sense. chap. 30.  
Whether God love all men equally, and doth alike desire the salvation of all. chap 31.  
Of freewill: the opinions of the parties. chap. 32.  
It is proved out of the holy Scripture, that an unregenerate man is altogether destitute of the power and liberty of freewill in those things which belong to salvation. c. 33.  
The reasons of the Arminians are examined, by which they maintain freewill in an unregenerate man concerning things that are spiritual and belonging to salvation. chap. 34.  
The objections of the Arminians borrowed from the Pelagians, and Papists, are answered. Whether an unregenerate man doth necessarily sin; and whether necessity excuseth the sinner: Also whether God commandeth those things which cannot be performed by man. chap. 35.  
Of the outward and inward calling, and whether the one may be without the other. chap. 36.  
Of the distinction of Grace into sufficient and effectual Grace. chap. 37.  
The opinion of the Arminians concerning universal grace, which is also called sufficient grace. chap. 38.  
Universal sufficient grace is confuted by places of Scripture. chap. 39  
The same sufficient grace is impugned by reasons. ch. 40.  
The arguments by which the Arminians maintain universal sufficient grace are confuted. chap. 41.  
The consent of the Arminians with the Semipelagians is declared. chap. 42.  
The opinion of the Arminians concerning the manner of the operation of grace, and of that power which they call Irresistible. Of moral persuasion. And of the power and act of believing. chap. 43.  
The opinion of the Orthodox Church, concerning the conversion of man, and of the manner and certainty of conversion. chap. 44.  
The question of moral persuasion is sifted, and whether every persuasion may be resisted. chap. 45.  
The certainty of the conversion of the elect, and the final unconquerablenesse of grace is proved. chap. 46.  
The judgement of Saint Austin concerning this controversy. chap. 47.  
That the Arminians do openly establish that unresistiblenesse which they impugn. chap. 48.  
The weak objections of the Arminians against Irresistibility (that is, infallible certainty of conversion) are answered. chap 49.  
An addition to the thirteenth Chapter, containing some places taken out of the confession of the Church of France, and out of the special doctors of this age, concerning the object of Predestination, and the judgement of the Synod of Dordt.   
FINIS.   

THE ANATOMY of Arminianism.  

CHAP. I.  
How soberly we are to deal in this Argument.  
IF in any other Argument especially in this which we are to treat of, that rule of Saint Paul is to be kept; 
Rom. 12.3.  that no man be wise above that he ought, but that he be wise unto sobriety. For God hath put a great mist over the secrets of his wisdom, into which it is a sin to rush, lest while we search into his Majesty, we be overpressed by his glory: 
Prou 25.27.  It is better to understand things that are safe, than things that are high; and to keep God's commandments, then to pry into his counsels. This curiosity hath undone mankind. Adam, whilst he would be like God in the knowledge of good and evil, lost his good, and learned evil to his loss, being punished. Hence Heresies have been bred, whilst men, violently carried with the itching of their own wit, run out beyond the bounds of God's word. Hence have proceeded those troubles which Satan hath stirred up in this age (which is as fertile of disputes, as it is barren of piety:) having used thereto men, who by their lewd wit and rash presumption, daring to call God to account, and to prescribe laws to him, have greatly afflicted the most flourishing Churches of the low-Countries. Most safe therefore it is to follow God as our guide, to understand so much as he hath made manifest to us in his word, to command silence to ourselves, where God himself speaketh not. But we must have a very great care, lest we patronise and maintain the wisdom and providence of God, with the damage of his justice: and again, lest while we defend his justice, we put out the eyes of his providence. God is not to be thought unjust, if he do any thing that doth not every way answer to the rules we have conceived in our own minds. These two things are seriously to be avoided, as two fatal and dangerous rocks; and yet it is fare worse to set on God the mark of injustice, then to place limits to his providence. For with less peril is God made a careless spectator and beholder of sin, then if he be believed to be the author and incitor to sin. Neither is there any more capital mischief, then to transfer on God the cause of man's wickedness. For thus it comes to pass, that men having broken their bars, do scot free commit all riot, as having God the patron and author of their wickedness.  
And yet to restrain curiosity, and to strike our minds with a religious fear, the consideration of our own meanness being compared to the divine majesty, is much profitable. For if any of us should crush to death an Ant with his foot, no man would lay to his charge an action of injustice for it, although the Ant hath not offended him, although he hath not given life to the Ant, although he hath destroyed another's work, which cannot be restored by man, and although between man and it, there is no infinite inequality, but a kind of certain and finite proportion. But man hath grievously offended God, and yet God hath given life to man, and there is no proportion between God and man, but as infinite a distance, as between a finite and infinite thing. If therefore God shall crush those sinful men, which he is able to save; if patiently tolerating the vessels of anger, he shall make them the matter of his glory, shall any man expostulate with God, or think goodness wanting in him, or accuse his justice?   

CHAP. 2.  
That we are not therefore altogether to abstain from the doctrine of Providence and Predestination, although some abuse it to curiosity and impiety. And whereto it is profitable.  
THere are some who being weary of the contentions which proceed from the doctrine of Providence and Predestination, do think that it is most safe for the peace of the Church and quiet of conscience, not to touch these questions, nor to speak any words of them to the people, to be suggested into them: seeing that by these speeches scruples are fastened in men's minds, doubtings are bred, and the faith of the weak is shaken. Let the people be taught, (say they,) not what God doth or decreeth, but what he would have to be done by us: let the doctrine of good Works be instilled into their minds, and the secrets of Election and Reprobation left to God.  
Surely this speech savoureth more of honesty, than truth. For these men while they make show of the study of piety, and love of concord; they do secretly accuse Christ and his Apostles of imprudency and indiscretion, because they so often beat upon the doctrine of Election, in the new Testament. And while they are held with a preposterous religion, they are the authors, that the Pastors of the Church cut away a portion from the word of God; neither do they propound to the people the entire Doctrine of the Gospel. And whilst in a voluntary ignorance they affect the praise of modesty, they require discretion in God himself.  
And what shall we say to this; that without this Doctrine, due honour cannot be given to God, nor our faith made stable? For by the Doctrine of Predestination, that immeasurable heap of the goodness and love of God towards us, by which he loved us and respected us, before the foundations of the world were laid, doth enter into our minds. Also whatsoever light or grace God doth measure to us, is acknowledged to be a river flowing from that eternal love. By this doctrine man's merits do fall to the ground; and the imaginary faculty of freewill in things pertaining to salvation, doth vanish away. The confidence of our salvation will also stagger, unless it be upholden by the immutable decree of God, and not by man's freewill. This doctrine also is a great lightning of our sorrows, and mitigation of all bitterness: while we consider that all things, even those that are most grievous, turn to the good of them, who are called by the purpose of God. Neither is there any more forcible instigation to good works, than the acknowledgement of that eternal love, wherewith God, in Christ, hath loved us before all worlds. Finally, by this doctrine we are taught to search into ourselves and to try our own consciences, to find in us, and to stir up the testimonies of our election; knowing that our own endeavour and care ought to further the election of God, and that by the way of hell, that is, by impenitency and unbelief, it is impossible to come to heaven.  
This Doctrine therefore, the Scripture being our guide, may profitably be propounded, so we keep mediocrity between affected ignorance, and rash curiosity; and follow such a moderation, that while we do avoid things unlawful, we do not abstain from those that are lawful.  
In this work we have to do with men which offend both ways, and do run upon either extremity: For if any one, Arminius doth break into the secrets of God, and doth with a scrupulous curiosity cut into pieces the decree of Election; and yet the same man doth extenuate the whole doctrine of Election, as a thing, which if it were not known; Gods love by it would not be diminished towards us, nor any injury done to his grace: They which deny this election (saith he) deny that which is true, 
In Perkin. Pag. 84.  but without any wrong to the grace or mercy of God.   

CHAP. III.  
What the providence of God is. How fare it extends. That God is not the author of sin. What permission is. And what blinding and hardening is.  
I. Providence is a divine virtue, the governess of all things, by which God hath foreknown and fore-ordained from eternity, both the ends of all things, and the means tending to those ends.  
II. All things being present to God, there is nothing which from eternity he hath not foreseen: But whether he hath made a peculiar decree for all several events, it may be doubted. For it doth not seem likely that God, from eternity, hath decreed, how many ears of Corn shall grow in the Neapolitan or any other field; or how many shreds hang on the torn beggars coat, or covering: Because these things have no respect of good or evil, neither do they add to the glory of God, or protection of the world: 
Sum: Theol. 2 part. Qu. 23 Art. 7.  And therefore Thomas is of opinion, That by the decree of God the number of men is determined, but not the number of Gnats or Worms. Not that those little things do escape the knowledge of God, or that God cannot extend his providence to them, but because it doth not seem convenient to his so great wisdom, to decree any thing which doth add nothing to his glory, or to the protection of the universe. Surely God hath, from eternity, foreknown all things, even those that are least: But he hath only preordained and decreed those things which have in them some matter of good, and whereby the glory of God is made more illustrious, or the world more perfect.  
III. The will of God cannot be resisted. Rom. 9.20. God speaketh of himself. Esay. 46.10. My Counsel shall stand, and I will do all my pleasure. And Saint Paul. Ephes. 1. God hath made all things according to the purpose of his Will. This doth not please Arminius: For he in his book against Perkins, the 60. page, is of opinion, that God may make frustrate that particular end which he hath propounded to himse fe; and page 198. doth think that the antecedent will of God may be resisted: But how truly, we shall hereafter see.  
iv God is in no wise the author, or instigator of sin. Psal. 5.5. Ps. 45.8. For God is not only just, but also justice itself: And it is as impossible that he who is justice itself should sinne, or be the author of sin, as that whiteness should black the wall, or heat make one cold. Neither doth God only do the thing that is just, but therefore the thing is just, because God doth it. And surely that idle devise of some, is to be hissed out, who say, that God, though he doth enforce men to sin, yet himself doth not sin; because there is no sin where there is no law, and God is bound by no laws. I confess indeed that God is obnoxious to no Law: And yet it is certain, that he can do nothing that is contrary to his own Nature. God cannot lie, because he is truth itself. God cannot sinne, because he is perfect righteousness itself. These speeches, that sin is committed either by Gods procuring or furthering, are altogether to be rooted out of divinity.  
V Man by his own fault hath brought destruction to himself, neither can the fall of man be imputed to God. Thy destruction, O Israel, is from thyself; but in me is thy help. Hosea 12.9.10. As in the generation of the Infant, the sun and man do work together; yet if a monster be generated, it is not ascribed to the sun, but to man: For therefore is the monster bred, because through the defect of the organs, or the evil affection of the matter, the universal agent cause is withdrawn from the accustomed course. Even so to humane actions, God and man's will do concur, yet if any evil be in the action, it ought not to be ascribed to God, but to the disposition of man's will.  
VI And yet the Scripture doth sometimes use those phrases of speech, which do yield occasion to the profane, of imputing their sins to God, as being committed by his will and incitation. It is well known with how great wickedness, the sons of jacob, moved with envy, sold their brother joseph: Of this fact joseph himself thus speaketh. Genes. ●0. Ye indeed thought evil against me, but God meant it unto good, that he might save much people alive. As if GOD had been the author of this fact. The Scripture saith of the sons of Samuel, that they did not obey their father's admonitions, because God would slay them. 1. Samuel 2.25. And 1. King. 2. the malignant spirit sets himself before the tribunal of God, and offers to God his service, to deceive the Prophets: To whom God said, Thou shalt deceive, and thou shalt prevail: Go forth, and do so. Shemei curseth David with foul imprecations. 2. Samuel 26. which David receives as done by the incitation of God. Let him curse (saith he) for God hath said unto him; Curse David. Very grievous calamities followed David's adultery with Bathsheba, and his murder of Urias, by the rebellion of his son Absalon, who driven his father from his kingdom, and openly abused his wives. Nathan, sent to David from God, doth declare how these things came to pass, in these words: Thou didst this secretly, but I will do these things before all Israel. 2. Sam. 12. Satan afflicted job, the Chaldees steal away his goods; what saith this servant of God to these things? The Lord (saith he) hath given, and the Lord hath taken away, Blessed be the name of the Lord. In the fourth Chapter of the Acts, Saint Peter saith thus: Against thy holy child jesus, whom thou hast anointed, both Herod, and Pontius Pilate, and the Gentiles, and the people of Israel, are assembled together, to do whatsoever thy hand and thy counsel have determined before to be done. Saint Paul, in his first chapter of the Epistle of the Romans, speaking of the people that were worshippers of Idols, and were given over to all wickedness, saith, that God gave them up to vile and wicked affections, that they might do these enormous things. God himself doth witness, Exod. 10. & Rom. 9 That he hardened Pharaohs heart. Finally who doth not tremble at these words of God which are set down in the sixth Chap. of Esay. Make the heart of this people fat, and make their ears heavy, and shut their eyes: Lest they see with their eyes, and hear with their ears, and understand with their hearts, and so convert and be healed.  
Lest any profane person should abuse these things, to the unloosing of the clasp of intemperancy; and lest any whose heart is hardened against the word of God, should impute the hardness of it to God, who cannot be resisted. As that young man in Plautus, 
In ●ulularia.  thus excusing himself; Deus mihi impulsor fuit: God was an incitor to me, it was he drew me to her: therefore some things are to be set down whereby this question may be cleared, and the truth may be brought out of this darkness.  
VII. Before all other things we admonish, that the middle way be kept between the two extremes. One whereof is, to make God the author of sin; the other is to assign any thing to be done, God being unwilling, ignorant, or not regarding, as if sitting in a watchtower he did expect casual events depending upon chance, or upon man's pleasure. Let him run into neither of these, who would acknowledge the providence of God without damage of his justice, not fathering his sins upon him, and would not call in ignorance or neglect of things in God, for the defence of his justice.  
VIII. First therefore, it must be granted that sin is not committed without God's permission: Neither aught this word of permitting offend any one as if it derogated from the care and providence of God, seeing Saint Paul himself in the 14. chapter of the Acts doth use this word; where he saith to the men of Lycaonia, God in times past 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffered all nations to walk in their own ways; therefore God suffered sin. To permit sin is, not to hinder it when thou canst: thence it comes to pass that there are so many means of permitting sin, as of hindering it. God doth hinder sin two manner of ways; either by his justice, or by his Power. By his justice he hindereth sin, by commanding, by forbidding, by admonishing, by threatening, and by promising. By his power he doth hinder it, when he doth take away ability, or remove the occasion of sinning, or by the efficacy of his spirit, doth change and incline to piety our wills that are prone to sin. The former is a moral impediment, the latter a natural, or even a supernatural. According to these means of hindering sin, the means of permitting it are also diverse: For God doth permit sin either by unloosing the Law, and giving liberty of sinning; or by not drawing away the ability of sinning, which might hinder men from sinning in act. After the former manner God doth never permit sin: after the latter manner he doth permit it; which he doth in not hindering that man should assay it; and in not giving a certain succour and measure of his grace, which if it were present, the sin might be prevented.  
IX. This permission is a certain act of the divine will, seeing it is voluntary; for God doth nothing unwitting or unwilling: God therefore permits sin, because he will permit it; neither had he permitted it, if it had not been good that it should be permitted: for if there were not evil, it would not be known what is good: even as we should not know what light were, unless there were a night; neither had his justice (whereby he punisheth, nor his mercy whereby he pardoneth) been made known, nor his wisdom, whereby he can draw good out of evil; nor his infinite love, whereby he sent his son into the world that he might die for us; not that God doth stand in need of our wickedness to illustrate his glory, but because, otherwise, man could not come to that full felicity to which he was created. For God cannot be perfectly known, and therefore not perfectly loved, so long as his justice and mercy is unknown: So that by the very fall of man, God hath framed to man, a step to a more perfect condition; and although in the respect of many particular persons which perish, it might have been wished that man had not sinned, yet in respect of the universal good, whereof regard is rather to be had, God ought not to have used his power to have hindered sin, that it might not have been committed.  
X. Furthermore, although God doth permit the Devils and men to sin, yet doth he not so let lose the reynes to them, but that they are held fast bound by the bonds of his providence, and whilst they wander out of the path of righteousness, they are yet included within the limits of his providence, that they should not hurt them whom God love's: For although man's will hath corrupted itself; yet is not therefore the government of God diminished, to which the wills of men are subject, how much soever they are adverse to his commandment, and driven with the spirit of rebellion do gnash their teeth against his government.  
XI. The principal faculties of the soul are two, the Understanding, and the Will; the one by which man knoweth, and the other by which he moves himself. By the understanding, we are learned or unlearned, by the will, we are either good or evil. That which in the understanding is to affirm or deny, that in the will, is to desire or to refuse. God doth not put wicked desires into the mind: but he doth often cast darkness into the mind, and in his just judgement doth blind the understanding, striking the rebels with a giddiness, and making them drunk with the spirit of sleep; yea truly, no otherwise then the master doth justly blow out his servant's candle, which by night he doth abuse at dice: So God doth take away the light of his knowledge, when man doth abuse it to the contempt of God, and to the liberty of sinning. Howbeit, God having taken away this light, the erring will doth stumble, and grievously offend; but hardness of heart doth, of itself, follow this blindness of mind. For Saint john joineth these together as hanging one upon another. Chap. 12.40. God hath blinded their eyes, and hardened their hearts. By this means latter sins, are made the punishment of former sins; as Saint Austin teacheth at large in his fift book against julian. Chap. 3. For by the very same thing, whereby man by his latter sins is made more wicked, by the same he is also made more miserable: Not that sin is sent from God as a punishment, but because God doth use for a punishment that sin which is not from him. And hence doth that doctrine of a bare and careless permission vanish; because a judge doth not punish by a careless permission; but by decreeing or judging according to justice.  
XII. The subministration, and furnishing of the outward means of salvation, such as are the word and sacraments do also work to this obduration, and hardness of heart. For unless God move the heart by the powerful grace of his spirit, man's wickedness is more stirred up by those outward helps, and having cast off this troublesome yoke, he is carried through byways, and doth violently throw down himself with greater ruin: And then is fulfilled that which is said in the 81. Psalm. I gave them up to their own hearts lusts, that they might walk in their own counsels. But yet, that you might know that this hardness of heart doth proceed from man himself; the Scripture doth not only say, that God hardened Pharaohs heart: but Pharaoh himself is said to have hardened his own heart. Exod, 8.15. Neither is that of Saint Paul, Rom. 1. any otherwise to be understood; That God delivereth over the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a reprobate mind and vile affections: For this reprobate mind, these vile affections are not put into the wicked by God, but they being in the , God having put out his light, doth suffer these vile affections to exercise their authority over them; as Thomas teacheth. Lib. 2. Quest. 79. Art. 1.  
XIII. Furthermore, they are two sorts of them whose hearts are hardened; for besides that hardness of heart which is common to all the reprobates, whereby a man is left to himself, whence it cometh that he doth always grow worse, there are some that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of a high rank of wickedness, whom God doth deliver to Satan with a peculiar and extraordinary vengeance; such as were Pharaoh, Saul and judas.  
XIV. Every positive being doth depend upon God as upon the first and principal entity, neither can the creature move itself without the assistance and sustentation of God: For by him we live, and move, and have our bring, Acts 17. Neither doth he only work by influence into the creatures, or assist them by a general power and influence, but also by his peculiar assistance, by which he doth sustain and direct several actions. The events which follow of several actions do declare this, which he doth witness, do not happen by chance, but of his purpose, God so willing: 
Deut. 19.5. Exod. 21.13.  If an Axe falling out of the hand of him that cutteth wood, doth kill one that passeth by, God doth affirm that it was done by him. The Lot is cast into the lap, but the whole disposing thereof is of the Lord, Pro. 16.33.  
XV. Furthermore, although God by his concurrence, doth give his influence into humane actions, sustaining the agent, and directing the actions, setting bounds to them, ordering the events, and drawing good out of evil; yet must it not therefore be thought that God doth instigate to evil actions, or to have forced Eve to the eating of the forbidden tree. To the clearing of which assertion, we say that God doth not only work by the creature, but also work with the creature; both God and the creature are concurrent causes to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the bringing forth of one effect; and these two taken together, are the total cause of any action: which creature, if it doth work voluntary, may by his concurrence pollute the action wherein there is the concurrence of God, and determinate it to evil: By this means the whole fault doth remain with the creature. For God effectually infusing into the creature, doth not take away from it the free contribution of its own power. If man sinneth any thing in an humane action, the concurrence of God is natural, but the concurrence of the creature is moral: whatsoever was natural in the eating of the forbidden Apple was from God; whatsoever was moral and straying from the path of justice, was from man. As God doth give to a lame living creature the power of going, yet is not his lameness from God; so though God doth give to man the faculty of willing, and doth sustain the natural motion of the will, and the act of willing; yet if any evil come which doth defile that act, it must not be said to be from God: Man is the effector of sin, God the permitter. That act in which there is deformity, is naturally good, in as much as it is from God: but morally evil, in as much as it is from man. The action in which the sin is, is one thing, the deformity of the action in which formally the sin is, is another thing. To the action itself God doth concur with man, but not to the sin.  
XVI. Neither is God to be blamed that he doth concur with the creature, which he knoweth will abuse his concurrence and assistance to sinning: For man's vice cannot straighten the limits of God's power, nor dissolve that eternal law, by which the whole frame of nature doth stand, nor pull away that natural necessity, whereby the creature cannot move itself, without the assistance of God. So the Soul although it knows that the body will abuse her moving power to halting, doth not keep back her moving force, or abstain from the motion of the body. Neither will therefore the power of God be diminished in natural things, or his influence cease, because in moral things, the will of man is disobedient to the law of God: Yea, God cannot require obedience from the creature, unless he should sustain it, and give to it power of moving itself.  
XVII. As the Sun is not the cause of darkness, although darkness doth necessarily follow the absence of it: So God seeing he is the most exact justice, is not the cause of sin, although inordinate affections, blindness of mind, & the pravity of the will, do necessarily follow the denial of the grace of God. This is their meaning, which say, that God is not the efficient, but the deficient cause of sin: Yet I could wish men would abstain from this kind of speaking.  
XVIII. Although wicked men do work freely, and of their own motion are carried to sin, God not alluring nor forcing them: yet it is certain, that the events which do follow thence are directed and governed by God's providence. For as the downfall of the running water, inclining to the lower parts, may be turned, the channel being guided by the diligence of the conveyor: so although wicked men of their own disposition are prone to sin, yet by the providence of God and his secret counsel, they are inclined to commit this sin rather than that, that they may serve the execution of the judgements of God, when he will use them either to punish any one's wickedness, or to try the faith of the godly, or to stir up their slothfulness. This similitude Solomon doth use, Prou. 21. The heart of the King is in the hand of the Lord, as the rivers of waters, and he turns it whether he will. By this means as Saint Peter saith, Act. 4. The wicked do whatsoever things the hand of God and his purpose had determined to be done. Hence it is that God saith, Esay 5. that he will whistle for the remote nations, to say waste judea. And Chap. 10. he calls Ashur the rod of his wrath. jeroboam seeks after novelties, and doth practise a revolting from Solomon; Ahias the Prophet sent from God, doth declare to him the event of this attempt: God did not instill this rebellion into his heart, which was before conceived; but hardened his mind, which was already evil, to the daring this wicked attempt, that he might use the wicked man to punish the sins of Solomon and Rehoboam.  
As therefore Horseleeches applied to the parts of a sick man, while they satisfy their own gorge, do perform the intent of the Physician: so wicked men, whilst they rage's against good men, besides their own intention, they further the purpose of God: as Esay teacheth in his tenth Chapter; where God saith that he had decreed to use the King of Assiria to punish the hypocrisy of Israel, but that this mind was not in the King, being led only by ambition and desire of prey: Thus God used the wickedness of the brethren of joseph to keep famine from his people: and the treason of judas, for the death of Christ, and by it, for our redemption; and the ambition of Augustus Caesar taxing the whole Empire, for the bringing of Mary out of Galilee to Bethlehem, that there she might be delivered, and so the prophecy of Michai be fulfilled. Even they which resist the commandment of God, help forward his providence, and like Rowers which set their backs that way which they go. God by the folly of men, doth work the purposes of his wisdom; he doth use unjust men to the exercising of his justice: as if one with a crooked staff should strike a strait blow.  
XIX. Whensoever God letting lose the reines to Satan, doth permit him to tempt any man, Satan truly may allure the appetite by propounding Objects, or trouble the fantasy by the alteration of the humours of the body, but he cannot compel the will; otherwise the man should not sinne but Satan: Neither could God justly punish a man for sin, to which he had been compelled by an outward cause, without his own inclination.  
XX. But because God, when he would avenge the contumacy of his enemies, or punish the sins of his own, doth sometimes use Satan as his minister; the holy Scripture doth attribute one and the same event both to God and to Satan. So 1 Sam. 16. the evil spirit troubling Saul, is said to be from God. and 1 Chro. 21. Satan is said to have rose up against Israel, and to have stirred up David to number the people; and 2 Sam. 24. it is attributed to God. There God is to be considered as a just judge, and Satan as an incitour of the wickedness.  
By these instructions well conceived, the way of excusing Saint Austen will easily be found, from whom sometimes there fall some speeches which trouble tender ears, if they be not moderated with a fit interpretation; such is that which he saith of Shemei cursing David, in his Book de Gratia & libero arbitrio. Cap. 20. What wise man doth understand how the Lord said to this man, Curse David? For he did not bid him by commanding him, that his obedience should be praised; but because God inclined his will, which by his own proper vice was evil, to this sin, by his just and secret judgement, and therefore is it said, the Lord bid him. And Cap. 22. God worketh in the hearts of men to incline their wills whithersoever he will, either to good things of his own mercy, or to evil things according to their deserts. And against julian the Pelagian, lib. 5. cap. 3. Many other things we might rehearse, in which it would plainly appear, that the heart is made perverse by the secret judgement of God, that the truth which is said might not be heard, and so man might sinne, that sin might be the punishment of a former sin: Yea, in the same place, he doth contend against julian, that those which are delivered up to their own desires, are driven into sins by the divine power. Neither doth Thomas teach things unlike these, in his Commentary upon the Epistle to the Romans, and the ninth Chapter.   

CHAP. four  
Of the will of God.  
I. THE will in man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational appetite; whereby man of his own accord, & with knowledge, doth move himself to obtain good, whether it be truly good, or good only in show, and in the opinion of man. But sometimes the will is not taken for the faculty whereby we will, but for the act of willing or desiring: sometimes it is taken for the thing itself which we will, after the same manner as Saint Paul speaketh, 1. Thes. 4. That the will of God is our sanctification.  
II. Will, in God, is not a rational appetite; for God is not capable of any appetite, yea, nor reason: But the will of God, is that act of willing, whereby he doth either command, or appoint and decree.  
III. For the will of God is twofold, the one is his decree, the other is his commandment. The decree of God, belongeth to the providence of God, and the commandment of God, belongeth to his justice: By his decree, he doth appoint and dispose the events of things; by his commandment he doth govern our actions. By the former will, God doth appoint what he will have done; by the latter, what he would have us do. To the former all creatures obey, even the Devils themselves; to the latter only the faithful, and yet not that perfectly.  
iv These faithful men are esteemed just, not because they obey the decree of God, but because they are obedient to his commandment. So the wicked son, wishing the death of his sick father, doth sin against the will of God, although his wicked mind doth consent with the decree of God: On the other side, the son which doth pray to God for the health of his sick father, doth obey the will of God, although by the decree of God his death is certain, and the desire of the good son, is contrary to the purpose of God. God forbids murder; and yet he decreed that the jews should kill Christ, by which fact they sinned against God, howsoever they fulfilled his decree. Act. 2.23. Vorstius himself doth acknowledge, That God would not have had his people so soon sent away by Pharaoh, viz. because God had decreed not to bend the heart of Pharaoh to obedience: But as concerning the commandment, it is no doubt but God commanded Pharaoh, that he should send away the people without delay; for therefore God inflicted upon him so many scourges; because he did not obey the commandment of God. Neither by this will Vorstius make God guilty of Hypocrisy, or fraudulent dissimulation; as he doth falsely lay to our charge.  
V These two wills, the Scripture doth sometimes mix, and take them promiscuously one for another. So when Christ, john 6. saith, that he descended from Heaven, that he might not do his own will, but the will of him that sent him; it is certain that Christ understandeth both these two wills, because Christ by those actions did both fulfil all righteousness, and also did execute the decree of God: And therefore either of these wills is called the purpose of God. Esay. 46.10, Luke 7.30. Act. 20.27.  
VI This decree of God, is properly, and by itself, called the will of God; the law of God is not so properly called his will, for the law is rather a document or lesson, than his will, and rather a declaration, wherein God doth make known to man, by what means he may be pleased, than what he hath absolutely appointed to come to pass. For only of the will of God, so properly called, is that true which is said, Psalm 115. God doth whatsoever he will.  
VII. The promises and threatenings of God, are yet more improperly called the will of God, seeing by them God doth neither command, nor decree any thing absolutely; but they are declarations, whereby God doth declare what shall come to pass; if man obey the law, or if he do not obey it; if man believe the Gospel, or if he do not believe it.  
Perhaps the promises and threatenings of God, Object. are his conditional decree, and depending upon the performance of the condition by the pleasure of man. But this cannot truly be said: For if it should be so, Answ. this decree would not be certain by the will of God, although the event was certainly foreseen by him: Also nothing can be imagined more absurd, then to appoint God to decree any thing with a condition, which condition, in the very moment in which he decrees it, he knoweth will never be fulfilled. When a master saith to a servant, if you will do thus, you shall have this reward, he doth declare, that he will then give the reward, when the condition is fulfilled. But God willeth nothing, which he willed not from eternity. Indeed God doth promise life under the condition of obedience, but he doth decree nothing under that doubtful condition. He doth not elect Peter if he shall believe, but he electeth him to faith, that he might be saved: Neither was he only willing to preserve the Ninivites if they would be turned, but he also gave them repentance whereby they turned.  
VIII. They which say that God's decree is his secret will, but his commandment, his revealed will, seem to me, to speak inconsiderately: For many things are made known to us of the decrees of God, not only those things which are made manifest by the events, but also may other things, which God in his word hath taught us shall come to pass. As the coming of Christ, the resurrection, etc.  
IX. Thomas, and the Schoolmen, do distinguish the will of God, In voluntatem beneplaciti, & voluntatem signi; Into the will of his good pleasure, and the will of his sign, that is, his signified and revealed will; The members of which distinction, fall one into another: For many things of the will of his good pleasure are signified to us: Neither is the word beneplaciti, good pleasure, which in Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficiently applied here: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or good-pleasure, doth for the most part include, Love and goodwill: as Luke 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On earth peace, towards men good will. See also Ephes. 1.5. & 9 But the decree of God, is also extended to his judgements, and to the punishment of the wicked.  
X. They do very ill, which set these two wills one against another, and would have them be contrary. Surely if God should drive a man to do those things which he hath forbidden to be done, or should keep back him, who is endeavouring to obey the Law, with an opposite bar from his obedience; God should will things that are contrary, and should resist his own will: But his decree doth not resist his commandment, when he doth require those things from man, which do exceed man's power, and doth not minister to man that ability whereby he may fulfil what is commanded; for man himself is the cause of his own impotency and inability, neither is God bound to give those powers to man, which he lost by his own fault. He which is in debt, doth not owe the less because he hath consumed his estate; neither doth that creditor deal unjustly which requireth his debt of the Bankrupt; because he doth not consider him as a poor man, but as a debtor. Arminius therefore is deceived, in reasoning thus against Perkins. He that will deny to any one (saith he) necessary help to perform the act of Faith, he doth desire that such a one should not believe. Certainly he that will not give money to a poor man, which is fall'n into poverty by his own fault, doth not therefore desire he should be poor, nor is delighted with his poverty. Nor is that any better which he doth add. As it cannot be said (saith he) that God is willing that creature should live, to whom he doth deny the act of his preservation: So also it cannot be said, that God is willing that that action should he performed by any one, to whom he doth deny his concurrence and help, necessary for the performing of that action. These things, and other such like, doth he ill beat upon, for he doth use a similitude, which is a plain dissimilitude, for no man is bound to his Esse, to his being, neither can God exact from him, that is not, that he should be: But to obey God, man is naturally bound; Therefore God can rightly require of man what he oweth, and yet is not therefore bound to give him ability of obeying and fulfilling what he commands; for God is not bound to restore to man, that power which was once given and is now lost by the fault of man. But here I would use the fittest words, and I had rather say, that God decreed not to give grace to one, whereby he should be converted and should believe, then to say, that God decreed that the man should be an unbeliever and impenitent: For the word decreeing, is more fit to note out those things which God determined to do, than those things which he determined not to cure.  
XI. Furthermore under the word obedience, I comprehend also faith in Christ, for as much as it is one kind of obedience to which we are bound by the law, which doth command that God be loved, with all our heart, and with all our strength, and therefore that God be obeyed, that his word be believed, whatsoever it shall be that God shall command: Whence it cometh to pass, that we cannot reject the doctrine of the Gospel by unbelief, but we also sin against the law by disobedience; which if it be so, although faith on Christ was not expressly commanded by the Law, nor was Adam before his fall bound to believe in Christ, yet it is certain that God commanding assent and reverence to be exhibited to his Gospel, doth require that that love which is commanded in the law, and which is naturally due, should be yielded to him, that is, to Christ.  
All these things that have been spoken, tend thither, that we might teach that there is no difference between these two wills of God. L●t Saint Aus●ens Encheridion to Laurentius, Chapter 101. be read, where he doth teach, how Gods will may be done of them which do not the will of God: and that, that is not done besides Gods will, which is done against his will.   

CHAP. V.  
Of the Antecedent and consequent will of God.  
DAmascen in his second Book of Orthodox faith, Chap. 29. doth set down two wills of God; the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Antecedent; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Consequent. Arminius hath catched this distinction, and doth place in it the chief strength of his Doctrine; and as often as he is urged by our side, he creeps into this den, as the Lizard into the thickets.  
I. The Antecedent will of God, he saith is that, whereby God doth will any thing to the reasonable creature, before all the actions of it, or before any act of that creature; but the consequent is that, whereby he doth will any thing to the reasonable creature, after any one act, or after many acts, of the creature. To the explication of which distinction, he bringeth these examples. God (saith he) by his Antecedent will, would establish and confirm for ever the kingdom of Saul; by his Consequent will, he would put him from his kingdom, and substitute in his place a man better than he. Christ by his Antecedent will, would gather the jews as a Hen gathereth her Chickens; but by his Consequent will, he would ●●atter them through all the Nations. By his Antecedent will, they are cited to the marriage; which by his Consequent will, were declared unworthy, Matth. 22. By his Antecedent will, the man without the wedding garment was invited; by his Consequent will, he was cast out. By his Antecedent will, the talents are given; by his Consequent will, the talon is taken from the servant.  
II. The one of these wills is called the Antecedent will, the other is called the Consequent; not because that will goeth before this, for in this sense, this distinction may be admitted, because there is a certain order among the purposes of God: Thus his will of creating man, was in order before his will of feeding or clothing him: But with Damascen and Arminius, it is called the Anrecedent will of God, because it goeth before the act of man's will; and they call that the consequent will of God, which is after the will of man, and doth depend upon it. This Arminius doth clearly teach in his definitions before laid down.  
III. Between these two wills of God he puts this difference, that the Antecedent will of God, may be resisted, the consequent cannot. He would have it, that God should be disappointed in his antecedent will, and fail of his propounded end; But the consequent will of God cannot he frustrated, but it must necessarily be fulfilled: for he thinks that God doth not always attain to that which he intends, and that sometimes he is disappointed of that particular end which he propounds to himself; and that God is prepared to do that which from eternity he knoweth he shall not do; whence it comes to pass, that he hath prepared himself in vain, and that by his consequent will, which is eternal, certain, and immutable, he hath decreed to harden those reprobates, which by his antecedent will he is prepared to mollify and convert: And so he is prepared to do, that which he hath decreed not to do.  
iv Between these two wills of God (if any credit may be given to Arminius,) doth man's will come in, which doth cause, that God doth revoke his antecedent will, which is fare the best; and being driven from his propounded end, doth turn himself to another thing, then that which at the first he had intended: so fare, that Vorstius saith, Disput. de Deo. p. 65. that God afterward will not do some things, which before he had promised, yea sworn that he would do.  
V If any Doctrine be contumelious against God, this is, accusing him of folly, putting upon him humane affections, and falsely attributing to him wishes of no strength, and a desire of no force: as if they should bring in God speaking thus: I do indeed earnestly desire to save you, but ye hinder, that I cannot do what I desire; I would if you would: therefore seeing by you I am frustrated of my intent, I will change my purpose of saving you, and my will being otherwise bend, I have determined to destroy you for ever. It is certainly plain, that this Antecedent will of God, is not a will; but a desire and wish, which God doth obtain only by entreaty, and as much as he may, by man's good pleasure. 
Armin in Perk. p. 196. Affectus quo Deus desideratomnium hominum & singulorum salutem, est in deosimplex naturalis & extra conditio●em.  Therefore Arminius doth oftentimes call this will, a desire and natural affection, and it is common to these sectaries to take those places, Psal. 81.14. Esa. 48.18. where God is brought in speaking, as one wishing and desiring, and disappointed of his wish, as if they were properly spoken, when these things are spoken by an Anthropopathy and after the manner of men.  
VI Furthermore, how grievous a thing it is to be defrauded of one's desire and natural affection, and how disagreeing this is to God, who doth not see, unless it be he that will willingly be deceived? For if God be most perfectly good, yea goodness itself, it must needs be, that his affections and natural desires (if he have any) are of highest sanctity, justice, and perfection: and therefore nothing is so much to be wished, as that that natural affection might be fulfilled, and that God might obtain his desired end. There is cause therefore that we should grieve for God's cause, who is deceived of that end which is fare the best, and who might be made partaker of his wish, if man would let him. See whether the wit of these novators doth plunge itself, and how honourably they think of God. Hitherto belong those impious and wicked speeches of Vorstius; who doth affirm, 
Collat. amic. cum Piscat. Sect. 27.  that something doth happen unexpected to God, and which is bitter and very distasteful to him, and doth (although it be unproperly spoken) bring very great grief to him, and which doth proceed, not from his Antecedent, but from his Consequent will, having tried all things in vain; Which speech, doth doubtless abase God below the state of man: For if any such thing should happen, even amongst men, and any one's endeavour, having tried all things in vain, should be deluded, it would be an argument, either of imprudency, or weakness, or infidelity. There is cause therefore we should lament the state of God, who using an unprosperous success, hath so ill performed the business.  
VII. It is also absurd, yea impious to affirm, that God, to whom all things from eternity are not only foreseen, but also provided for; should intent any thing that from eternity he knew would not come to pass, and to have propounded an end to himself, to which he knew he should not attain; as if one should level at a mark which is not, nor ever will be: For if God from eternity knoweth that this man shall be damned, in vain doth he wish from eternity, that he should be saved: and he doth from eternity know that he shall not be partaker of his natural desire, and his antecedent will.  
VIII. What a thing is it, that hereby there is brought in resistance between these two wills of God, the latter of which doth correct the former? for by this Antecedent will, God doth desire to do that, which from eternity he is certain he shall not do. And God is imagined doing something hardly and unwillingly, and against that end which he had first intended, because man's will comes between, by which it comes to pass, that God doth cease from that end propounded to himself, which was fare better, as if per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon a second advice, he should obtain some secondary good. Arminius doth not dissemble this, whose words are these: 
In Perlin. Pag. 195.  God doth seriously desire all men should be saved, but being compelled by the stubborn and incorrigible malice of some men he will have them make loss of their salvation. But God doth nothing unwillingly, neither can he be compelled by man, to the changing of his will.  
IX. And if these weak affections and ineffectual desires, of which he is disappointed, by the stepping between of man's will, be attributed to God, there is no doubt, but that God created man floating between his Antecedent and Consequent will; as not without grief foreseeing the fall of man, and knowing that he created a creature which would certainly perish, and yet he would not abstain from his creation, because his decree of creating man could not be abolished: so that God bound himself in those straits, out of which he could not quit himself.  
X. It is not also to be endured, that the will of God should remain uncertain, until the condition, under which God doth Antecedently will any thing, be either fulfilled or broken. For although the general affection of God towards all men, be not made to depend on man's will, yet (according to Arminius) the effect thereof is uncertain, until God by his consequent will hath decreed to save this or that man. But Arminius makes this Consequent will in God to depend on man's freewill, and doth make it to come after faith, and the right use of grace: Therefore Vorstius, 
Vorstius. Amic. Costat. cum Piscat Sect. 79. & 217.  a man of a sharp wit, but of an unfortunate audacity, is bold to write that the will of God is after some manner mutable, and that some change may be made in some part of God's decree.  
XI. But although all the counsels of God are eternal and immutable, neither can God be said to will any thing anew, which he hath not willed from eternity; yet whosoever shall exactly consider this Consequent will of God shall find that it is made to come after his Antecedent will, not only in order, but in time: For it is impossible that God should at one time desire to save all men, and to damn some. And it must needs be, that the Antecedent will of God must cease, as blotted and razed out by his Consequent, before there can be place for his Consequent will.  
XII. And when the Apostle, Rom. 9 doth affirm, that the will of God cannot be resisted; by this distinction, there is made a will of God which may be resisted, and the execution whereof may be hindered by man.  
XIII. And here, if any where, we may see how little constant the Arminians are. For they do contend, that in the ninth Chapter to the Romans, it is spoken of the Antecedent will of God, by which God will have mercy upon some, (for so they speak) that is, upon such as believe, and not of his Consequent will, by which he hath determined precisely and absolutely to have mercy on this or that man: And yet they forgetting themselves, say, that this Antecedent will may be resisted; when notwithstanding Saint Paul saith in the same place. Who can resist his will? Either therefore let Arminius deny, that the Antecedent will of God is a will, but rather call it a wish, desire, or affection; or if he doth contend that it is a will, let him confess that it cannot be resisted.  
To which purpose, excellently Saint Austen, Enchared. Cap. 95. Our God in heaven doth whatsoever things he will, both in heaven and earth; which is not true, if he hath willed some things, and hath not done them: And which is more unworthy of him, hath not therefore done them, because the will of man hath hindered that the Almighty should not do what he willed.  
XIV. Arminius indeed doth confess, that God doth not want power to fulfil that Antecedent will, whereby he doth earnestly desire all men to be saved: But it is not true (saith he) that the thing which he doth wish & seriously desire, that he will effect the same by what means soever he is able, but by those means by which it is decent and convement, that he should effect it. The Father wisheth, and doth earnestly desire, that his Son would obey m●n, but he doth not violently draw his Son to obedience: and a little after. The similitude of a Merchant, who doth desire his wares should be safe, and yet casteth them into th● sea, doth very well square and agree to the purpose. God doth earnestly desire that all men should be saved, but compelled by the stubborn and incorrigible malice of some men, will have them make loss of their salvation. For although God doth earnestly will and intent the salvation of all and singular men, yet he will not then put forth his omnipotency, lest he should force man's freewill. I answer. Nothing is effected by these similitudes; for they are plain dissim●litudes. Arminius useth examples of men which cannot be made partakers of their vows, but by means that are not convenient; and of them who are oftentimes disappointed of their intention. But to God there are never wanting just and convenient means, by which he should obtain that which he intends; neither can he be disappointed of his intent. But you say, if God should exercise his omnipotency, in converting man, he should force man's freewill, and compel man's voluntary liberty. But that I deny: For he can without constraint so bend the will, that it should follow of its own accord. Without constraint he suddenly changed the mind of Esau, Gen. 33. and the mind of Saul, 1 Sam. 19.23. and the mind of the Egyptians, Psal. 105.25. and of Kings, Pro. 21.1. If God doth make this change of the will in wicked men, the liberty of man's freewill untouched; how much more may he do it in good and faithful men? God without constraint did change the heart of the Thief on the Cross, and so doth he of all, from whom he takes their stony heart, and gives them an heart of flesh, Ezek 36.26. and of those, who when they were dead in sin, he raised up with a spiritual resurrection, Ephes. 2.5. We shall see Arminius is of opinion, that the understanding is unresistably endued with light by God, and that God doth unresistably give power of believing the Gospel to all men, to whom the Gospel shall be preached, and that he draws their affections: But when the mind hath fully received in this persuasion, and the affections do stir up the will, it is impossible but their will should move itself, whether the mind, instructed by God, doth appoint it, and whether the appetite doth force it; for these are the only incitements of the will, neither is it moved by any other impulsion. The school and followers of Arminius, are also of opinion, that the Elect are drawn of God by effectual and powerful grace, the effect whereof is most sure, because God doth draw them in a congruent and fit time and manner, in which he knoweth they will infallibly follow him, calling them: And yet the Arminians mean not hereby that any force is offered to the will of man, but that it is so vehemently affected with a moral and sweet persuasion, that it followeth of its own accord. The example of the Thief, doth seem to me to be notable above all the other; whose heart so suddendly changed in a time of adversity, when the faith of the Apostles themselves did shake, is an evident lesson, how great the efficacy of the holy Spirit is on them who are called by the purpose of God, Rom. 8.28. But of this efficacy of calling, it shall be spoken more at large in his proper place.  
XV. Hence appears with how preposterous diligence Arminius hath turned his wit to the defence of freewill. For there lay open to him a most sure and plain way, whereby God might show forth his power in the conversion of man, without the diminishing of our liberty. Nor, while he doth patronise and defend free will, ought he to strike against the wisdom and perfection of God, whom he would frustrate and disappoint of his own end and natural desire, and wish those things which he knows he shall not obtain, and propound an end to himself which shall never be.  
XVI. In the mean while, the prudent reader shall easily discern whereto that similitude of the merchant making loss, and casting his wares into the sea, with his own hands, may belong. For Arminius doth not only expressly say that God is compelled to do something which he had not intended, (for the merchant did not intent to do this, but doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nolens, volens, between willing, and nilling) but also by these he doth insinuate, that God being driven from that better end which he had propounded to himself, turned himself to another end less to be wished; which things, whether they be spoken by prudent men to the reproach of God, or by unwise men through ignorance, it doth strike horror into pious minds.  
XVII. But in this distinction of the will of God, into Antecedent and Consequent, the first whereof doth go before, the other doth follow man's will; this is fare the worst thing, that by it, the will of man is made to go before the election of God: For according to Arminius, God by his antecedent will would save all men, and give them power of believing in Christ; but by his consequent will, doth elect or reprobate several men, according as he foreknows their faith, or infidelity. A deadly doctrine, by which the election of man doth depend upon man's will, and our faith is made the cause, and not the fruit of our election, and man chooseth God, and applieth himself to God, before he is chosen of God: Whence it comes to pass, that on the one side, man's pride is blown up, as it were, with bellowes, and on the other side, faith is undermined, as it were, with trenches, and confidence doth decay: For what certainty can there be of our salvation, if our election depend upon so instable a thing. But of these things more at large in their proper place. Now those examples with which Arminius doth support that double will of God, are to be examined.  
XVIII. God (saith he) by his antecedent will would establish the throne of Saul for ever; but by his consequent will, he would overthrew it, as it is 1. Sam. 13 13. but there is no such thing to be found; for Samuel doth not say, that God would establish the kingdom of Saul; but he saith, God had established thy kingdom for ever; between which there is a great deal of difference: If God had established it, it had been his will to establish it: But because he did not establish it; it is certain it was not his will to establish it.  
XIX. There is no more force at all in the other example. Christ (saith he) by his antecedent will, would gather the jews, as a Hen gathereth her chickens; but by his consequent will, he would scatter them through all nations. Math. 22.37. But this place signifieth quite another thing. Christ speaks to Jerusalem, and saith, that he would have gathered his children together; but Jerusalem herself resisted, with all her power. Jerusalem is one thing, and her children another, who here are expressly distinguished from the city: By Jerusalem understand the Priests, the Levites, the Scribes, and the prince of the people, for these did most of all withstand Christ: By the children of Jerusalem, understand the people. Christ saith, that he would have gathered together these children; neither is it to be doubted, but that he gathered together many of them, although the rulers were unwilling. This place, therefore, maketh nothing for that Antecedent will, which these men would have not to be fulfilled, when indeed it was fulfilled as much as seemed good to God. Then also these words, how often would I, they misunderstand them of the Antecedent will, which is the decree of God; when to will, is here nothing else, then to invite and command: So Saint Austen thinks, Encherid. Chap. 97. Or rather (saith he) she indeed would not have had her children to be gathered together by him: but even she unwilling, he gathered those of her children whom he himself would 〈◊〉.  
XX. The other examples are unworthy that we should stay long upon them. By his Antecedent will. (saith he) those were called to the wedding, which by his Consequent will were declared unworthy: By his Antecedent will, he without the wedding garment is invited; by his Consequent will, he is cast out. By his Antecedent will, the Gospel is offered to the jews; by his Consequent will, it is taken away. In all these things, that will of God, whereby men are called, is no other thing, then to command, and invite, not to decree that by his Antecedent will, which afterward he hath broken off by his Consequent will.  
XXI. Neither are we scrupulously to inquire why God hath called them, whom he knoweth will not follow. The end why God doth this, is evident, to wit, to require of men, that which they owe. To search any farther into the intent of God, is to make God obnoxious to accounts, and to break into his secrets.  
XXII. It is not to be overpassed, that Arminius will have God, equally desire to save all men by his Antecedent will, but when he is prepared to the effect, & execution of that will, he doth those things which are contrary to that will. For he preacheth the Gospel to those that are very wicked, as to the men of Capernaum; he doth deny that favour to those that are less wicked, as to the men of Tyrus & Sydon; and he doth suffer many wild people and stupid, with their barbarous cruelty, to be overwhelmed in darkness. But why so? because (saith he) their Ancestors refused the Gospel. O ridiculous reason! Should he that doth equally desire the salvation of all, be hindered with so light an impediment, and which is contrary to his justice, as shall afterward be taught? Thus though Arminius doth teach, that God would by his Antecedent will save all several men; it is yet manifest by experience, that God through many ages hath denied, and doth yet deny, to most nations, those means without which they cannot be saved, and doth only supply those means, which means alone, none ever used well.  
XXIII. But God (saith he) seeing he is very good by nature, cannot but wish well to all men by his Antecedent and primary will; as being created after his own image. These things were spoken by them rightly, & agreeably to the nature of God, if we were borne without original sin: But seeing the image of God is almost blotted out, and in place of it, the image of the Devil hath succeeded, no reason doth compel us to believe that God is willing to save all and singular men; but the holy Scripture doth teach, that some are saved by the mere grace of God, and by election, according to his purpose, the rest being left in their natural perdition, and appointed to damnation for those sins which they were to commit of their own accord.  
XXIV. All these things are not therefore spoken, that we should reject this distinction of the will of God, into his Antecedent and Consequent will: For we know, that among the decrees of God, some are before, and some are after in order. But we deny that there are two decrees of God, between which man's will steppeth in; as if man's will came between the decree of creating man, and the decree of condemning certain men. But we deny that the will of man doth so come between the two decrees of God, that the first, or Antecedent decree is broken off by the will of man, and that God is compelled to absist from that end which he had propounded to himself, and which he did seriously intent: We deny also, in the work of our election, the precise will of God to depend on the foreseeing of any power or action of man's freewill; or the Consequent will of God to be suspended on man's will: Concerning which thing, it shall be diligently spoken in the proper place.   

CHAP. VI  
Of the sin of Adam.  
I. GOD, having created man, enlightened his mind with a supernatural light, and adorned his will with righteousness and holiness; but so that he was mutable; for otherwise God had created a God, and not a man; for not to be able to change, is a prerogative peculiar to God, whereby he is distinguished from all created things.  
II. Arminius, whom the old way hath always displeased, Articul. Perpend. Pag. 18. is of opinion, That an inclination to sinning was in man before his fall, although not so vehement and inordinate as now it is. If this be true, it must needs be, that God put in man that inclination to sin; which seeing it is an evil thing, God should be made the author of that which is evil, and to have inclined man to sin; which cannot be spoken without heinous wickedness.  
III. It was the least fin which Adam sinned in, gluttony, but that was fare the greatest, that he had rather believe the Serpent than God, and that being spurred on by ambition, he would be like God in the knowledge of good and evil: And that while he obeyed the Serpent, he gave credit to reproaches cast upon God. Finally because he preferred so small a thing before the commandment of God, therefore the lesser the eating of the Apple was, the greater was his sin.  
iv This ruin began at the understanding, over which Satan had spread the cloud of false opinion, and had cast the imagination of a false good. To whose persuasion, when man shown himself ready, than perverseness of the will, and inclination of the appetites to sin, followed this darkening of the mind.  
V This fall happened, God indeed not compelling it, but yet permitting it. There was not wanting power to his omnipotency, by which he was able to hinder this fall, neither did envy turn away his goodness: God therefore permitted it, because he would permit it, and because it was good that he should permit it He that is the chiefest good, would not have permitted evil, unless it had been good that evil should have entered into the world; by that permission, he made a way for the manifestation of his glory and opened a way, to man himself, to a state fare more excellent: For without sin, the mercy of God, whereby he pardoneth, and his justice whereby he punisheth, had neither of them been made known, nor had he made known his infinite love to the church, by the sending of Christ into the world, to abolish our sins, and to carry us to a celestial glory: Neither do I say these things, as if I thought that God doth stand in need of our wickedness, to the manifestation of his glory; but I say, that God created man, that he might come to greater perfection then that was, in which he was created. And he could not come to that perfection, without the knowledge of God's justice and mercy, which doth shine forth out of this fall, and out of the remedy which he had prepared for this fall: To which purpose, the words of Saint Austen, in his book de Correp. & grati. Cap. 10. are very proper. He that created all things very good, and fore-knew that evil things would rise out of those good things, knew that it did more pertain to his omnipotent goodness, to make good things, even out of evil things, than not to suffer evil things to be. The like he saith, Encherid. Chap. 96.  
VI The Arminians bring no other cause of this permission, than this: Because God would not force man's voluntary liberty, nor compel his will, neither did he think it convenient to use his omnipotency, in a thing which belongs to man's free will: But they do too negligently touch so great a matter, neither do they sufficiently weigh the moment of things, and the circumstances of the fall of Adam. For God without the diminishing of man's liberty, could have restrained Satan, and hindered him that he should not tempt man. He could have forewarned man, that he should not believe the Serpent. He was able not to have propounded the tree to man, by the eating whereof he knew man would sin. He could have given man more strength, and more light, and more understanding. He could have given extraordinary strength in the very instant of temptation: And yet by these, force had not been offered to man's will, nor his liberty violated. The Angels are examples hereof, whom he doth confirm in good, without any constraint: By these it is manifest that the fall of man happened, God not compelling, but yet dispenfing, and by his providence turning that event which he fore-knew from eternity, to an end which he had determined with himself from eternity.  
VII. Neither is it to be said, that God withdrew his grace from man; for this were to compel him, as the house doth necessarily fall, when the pillars are taken away; nor that God took from him the liberty of his will, for so he had brought a necessity of sinning; but he would not hinder that man should not be tempted by Satan, nor would he help him with extraordinary succour. And whereas man sinned freely, yet that fell out, which God from eternity fore-knew would be, and the creatures themselves, before the creation of man, did testify that it would come to pass: For before Adam had sinned, God had put into the Plants healthful powers to keep away diseases; already had he clothed the sheep with fleeces, and had form cattles for the use of man, which are reliefs of humane infirmity, and had been in vain created, if man had stood in his integrity.  
VIII. Now whether the digestion and egestion of meat, to be refreshed with sleep after labour, to enjoy the marriage bed, to grow in stature, to have flesh that may be wounded and burnt (to all which man before his fall was obnoxious,) whether I say, these are such things as may perpetually agree to a creature perfectly blessed, or whether they do not secretly testify what should be the condition of man to come, I leave it to be judged of by wise men.  
IX. And yet it is no doubt, but that Adam, without any extraordinary help, had strength to resist Satan: For it is not credible, that God gave a Law to man, when he was made at first, to the performing of which he did not give power: yet in respect of the foreknowledge of God, the fall of man was certain. For the act of the will may be certain and defined before God; the liberty of man's will being untouched and entire: So it is no doubt, but the tortures had power and ability of breaking the bones of Christ, when yet in respect of the foreknowledge and providence of God, it was impossible that they should be broken. The will of man may by a certain and voluntary motion, determine itself to some one thing, and yet do that which, either the knowledge of God hath certainly foreknown, or his providence hath certainly fore-ordained.  
X. These things are firmly to be held, lest the fault of man be transferred upon God. For howsoever God doth draw good out of the fall of Adam, yet he never doth do evil, that good may come of it: Neither must we think that God would force man to sin, although his glory should manifest y appear thereby. God's glory must not be further. I with the damage of his justice; but after a marvellous and unutterable manner, God doth so dispose and govern the events of things, that avoidable those things happen, which he doth condemn and disallow, and the divine providence doth keep a course between injustice and negligence. They therefore do invert the nature of things, who say that God decreed that Adam should sinne, because he had determined to send Christ, who should cure Adam's sin: when rather God decreed to send Christ, because Adam was to sin. Man did not sin that Christ should abolish sin; but Christ came that he might abolish sin.  
Here is nothing said, that aught to trouble tender ears, or which should make God partaker of sin: which yet if any one doth either not conceive, or not digest, it is better to accuse his own dulness, then accuse the justice of God, and to abstain from lawful things, then attempt unlawful things.   

CHAP. VII.  
That all mankind is infected with Original sin.  
I. Sin is either Original or Actual: I use the accustomed words for clearness of speech; for if one would deal strictly, he show d abstain from these terms, seeing it is certain that Original sin is in act, and therefore is actual. But use hath obtained that that sin should be called actual, which is committed in action or in deed; and that original which we have from the birth, that hereditary blot which is sent into us, from our Parents.  
II. Of Original sin Saint Paul doth treat, in the fifth and seaventh Chapter to the Romans. In the fifth Chapter, how it hath passage into all mankind; in the seaventh Chapter, how it doth remain in him, in whose mind the law of God is perfectly written.  
III. That no man is free from this blot, the Scripture doth cry, and experience doth witness; Whatsoever is borne of the flesh, is flesh, saith Christ, john 3. And there he doth plainly teach, that all men are defiled with Original sin, when he saith, that it is necessary to be borne again, and to be form anew. We are by nature the children of wrath, Eph. 2.3. Who can bring forth a clean thing out of an uncleave? there is not one, job 14. David acknowledgeth himself infected with this contagion. Psal. 51. Behold (saith he) I was form in iniquity, and in sin my mother conceived me. He doth not accuse his father, nor expostulate with his mother, but although he was adorned with fingular prerogative, and replenished with benefits, yet he doth confess himself to be defied with that universal contagion: he fetcheth the cause of his sin from that original, and in this common lot, he doth lament his own: Circumcision signified this; for by that external symbol, ●e Church was warned, that there was something ●n man 〈◊〉 soon as he was borne, that aught to be cut off and ●●●r● t. The end of Baptism is the same, watch 〈◊〉 the Sacrament of our cleansing in the blood of Christ, by which our natural filthiness is washed away.  
IU. Not only the progeny of Ethnics and Infidels, or evil Christians, is borne in this Original sin, but also the offspring of the godly and faithful: No otherwise than he that was Circumcised, begat one that was uncircumcised; and as a grain of Wheat well cleansed, and received in the lap of the earth, afterward growing, doth bring forth Wheat with chaff. Then was Adam justified, then did he by his faith cleave to the promise of his seed, that should bruise the serpent's head; when he begot Cain the heir of his natural wickedness, and not of his faith or repentance. Piety is not hereditary, to be derived to one's heirs; neither doth holiness come into us by nature, but by grace: not generation but regeneration, doth make men holy and good. After the same manner that Aristotle, lib 2. Phisic doth teach, That artificial forms (as the form of a statue or image) are not begotten, but only natural forms: Therefore in the children of the best man, as soon as they begin to speak, you may see a crafty and lying disposition, and prone to revenge, stubbornness against those that admonish them, pricks of glory and sporting vanity: also that great honour wherewith they prosecute their puppets and babies, are no obscure seeds of their inclinableness to Idolatry: For as puppets are the Idols of infants, so Idols are the puppets of those that are grown in age: And therefore when any man hath children of evil manners, he ought to acknowledge his image in them; when he hath good children, he ought to admire the work of God in them: For these are they of whom Saint john saith, Chap. 1. who are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God.  
V The second Canon of the Milevitan counsel is expressly to this thing. It pleaseth us, that whosoever doth deny little ones that are new borne, to be Baptised, or doth say that indeed they are Baptised for the remission of their sins, but yet they drew no original sin from Adam, which is to be taken away by the lavar of regeneration; whence it followeth, that the form of Baptism in them is to be understood not to be true, but false, be an Anathema.  
VI Christ alone was free from this blot, he derived not Original sin from his Mother. Saint Paul indeed, Rom. 5.10. saith, that all men sinned in Adam; neither is it any doubt but that Christ was in Adam, as being one of his posterity; but that sentence of the Apostle doth not concern Christ, because the person of Christ was not in Adam, but only his humane nature: neither is he from Adam, as from the agent principle, and from the seminating power, but thence he took that matter, which by the over-shadowing of the holy Ghost, was freed from the common contagion.  
VII. Now if you should ask me, whether Original sin is done away by Baptism, or whether that blot doth yet remain in those that are regenerated by the holy Ghost; it is readily answered out of the Scripture, and experience, which is so certain here, that there is no place left for doubting. David was circumcised, and plentifully instructed with the gifts of the holy Ghost, and yet he doth confess, that he was not free from this stain, but was polluted in an equal contagion with others. And Saint Paul, Rom. 7. speaking (under his own person) of every man, in whose mind the law of God is faithfully imprinted, doth acknowledge that sin doth dwell in him, which he ●aileth the law of sin, because it doth stir him up to sin. We see infants dye as soon as they are baptised; and death, the Apostle being witness, Rom. 6. is the wages of sin. I demand, for what sin do those Baptised infants dye? is it for actual sin? but they have committed none: therefore it is for Original sin. Whence it appeareth, that Original sin doth remain after Baptism, wherein sin is remitted, as touching the guilt, although it remain in the act, as Saint Austen teacheth at large in his first Book against julian, concerning Marriage and concupiscence, Cap. 25. and 26. The concupiscence of the flesh (saith he) is forgiven in Baptism, not that it should not be at all, but that it should not be imputed for sin.  
VIII. But seeing the regenerate do afterward sin, whence are these sins, but from their inward corruption? For that being taken away, the effects also, which do flow only from this cause, would be taken away.  
IX. And what shall we say to this, that the best men beget their children tainted with this blot, and therefore standing in need of Baptism? Now if the parents begetting children, were without original sin, how could they send this blemish to their issue, and give that to their children, which themselves have not?  
X. Therefore, say you, marriage is evil, seeing by it children of wrath are begotten, and sin is propagated, which ought rather to be pulled up by the root, and to be choked in the very seed. I answer, that marriage is more ancient than sin, and instituted by God himself; the sin that came upon it, doth not hinder, but that marriage is naturally a good thing: No otherwise than meat and drink, are things that are good, and to be desired, although thereby the life of wicked men is sustained. Besides, marriage doth bring forth sons to God, and doth serve to fill up the number of the Elect. I let pass, that the faithful couple do join their prayers, do stir up one another to good works, do cure one another's incontinency, and in slippery places do stretch forth the hand one to another. Neither are there wanting examples of wicked men, to whom, by God's benefit there have happened good and godly children; even as God doth send seasonable rain on those seeds which were stolen and sowed by a thief.   

CHAP. VIII.  
What Original sin is, and whether it be truly and properly sin.  
I. Original sin is the depravation of man's nature, contracted and drawn from the very generation itself, and derived from Adam into all mankind; consisting of the privation or want of original righteousness, and the proneness to evil.  
II. These two things, to wit, the privation or want of original righteousness, and the inclinableness to evil, are in original sin. For as sickness is not only a privation of health, but also an evil affection of the body from the distemper of the humours: so this hereditary blot, is not only the want of righteousness, but also the inclinableness to unrighteousness.  
III. The last of these proceeds from the former. For the soul, which by original sin hath ceased to be good, is necessarily evil; and the soul being instructed by the will, which cannot be idle, holiness and righteousness being lost, must needs turn to the contrary part.  
iv This corruption brings blindness to the mind, perverseness to the will, perturbation to the appetites, the loss of supernatural gifts, and the corruption of those that are natural.  
V And although in Adam the mind was first stained with error, before the will was infected with perverseness; yet is the corruption of the will fare worse, and that blot more foul, because we are not made good or evil by the understanding, but by the will, for whatsoever evil is committed, it is the sin of the will; the committing of wickedness is a greater sin than the ignorance of the truth.  
VI The guilt or obliging to punishment, cannot be any part of the definition of Original sin, 
Lombard. lib. 2. dist. 30. Th●mas t. 2 Quest. ●2. art. 3.  seeing it is the effect of it.  
VII. Lombard, and Thomas, and the other schoolmen, who say that original sin is concupiscence, do not attain sufficiently to the nature of concupiscence: For Original sin doth infect all the faculties of the reasonable soul, and concupiscence is the disease of the will and appetite; also concupiscence, is contrary to one commandment of the Law, and Original sin, is contrary to the whole Law: Neither by it, do men sinne more against the second table of the law then against the first. What? that concupiscence is forbidden by a proper law: But I know not whether Original sin may be said to be forbidden by the law; for God doth not command, that we should be generated or begotten pure & without sin, for so God should speak to man before he were born. Surely man is not bound to obey the law, before he be man; and seeing the law doth not speak, but to them that hear, & are partakers of reason, to think that the law commands a man that is grown to age, to be born without sin, is a ridiculous thing, & well nigh a dream: For so the law, should command him to be born, that is already born, & him to be begotten, that is already grown a man. The law doth not command, but presuppose Original righteousness & doth speak to man, being considered in the state wherein he was before the fall, requiring that old debt and natural obedience: Whence it is manifest, that Original sin, is condemned by the law, but not forbidden.  
VIII. Of this sin, although the Scripture speaketh so expressly, and sense itself and experience doth abundantly testify it, yet there have not been wanting some who did deny this sin, and would not acknowledge mankind from his first stock, and original, to be infected with sin. Cyrillus jerosolomytanus, or whosoever else is the author of those Catechisms which go under his name, in his fourth part of his Catechism, hath these words. Thou dost not sin by generation, thou dost play the adulterer by fortune. And a little after. We come without sin, but now we sin by our own election.  
IX. In Saint Augustine's age, Pelagius & Celestius did deny Original sin, and did contend, that sin did pass from fathers to their issue, only by example and imitation: They did deny that sin was remitted to infants by Baptism, because they had none; and did affirm, that by it only, the kingdom of heaven was opened to them; whose heresy is long ago hissed out, and strongly confuted by Saint Austin.  
X. Saint Hierome (or whosoever else is the author of those brief commentaries upon the Epistle of Saint Paul, which are put in among Saint Hieromes works) doth favour Pelagius: For those words of the Apostle, Rom. 5. in whom all have sinned, he restrains to example, and doth take them as spoken of the imitation of the sin of Adam.  
XI. Saint Chrisostome in many places, doth seem to creep into this error. In his Homily upon new Converts, he denyeth Baptism to be profitable only to the remission of sins: For (saith he) we Baptism infants, although they are not polluted with sin, that holiness, and righteousness, adoption, and the inheritance, &c may be added to them. And in his tenth Homisie upon the Epistle to the Romans, expounding that of Saint Paul, Rom. 5. By the disobedience of one, many were made sinners, by sinners, he would have us understand, those that are guilty of punishment, and mortal, and not those that are defiled by the blot of sin.  
XII. Lombard, lib 2. distinct. 30. litera E. saith, there were some that said, Original sin was no vice in us, but only the guilt of punishment, even of that eternal punishment, which is due to us, for the sin of Adam, unless we be freed by Christ. The Arminians do not much differ from this opinion, who do not care who they imitate, so they invent something that may make for the safeguard of their error. 
Pag. 388. in Tilenum.  Arnoldus after Arminius doth teach, that Original sin, hath no respect of vice, or sin, properly so called, for nothing is sin or vice, unless it be committed by the freewill. In the same place he denieth that Original sin deserves punishment, but saith, that it is a punishment. And he doth confess, 
Pag. 389. & 390.  that Arminius doth deny that Original sin, is sin, properly so called. Arminius himself, Resp. ad 9 Quaest. P. 174. hath these words, It is perversely said, that Original sin doth make a man guilty of death.  
XIII. The reasoning then of Saint Paul the Apostle, doth fall to the ground, Rom. 5.13.14, where speaking of sin which hath flowed from Adam, into his posterity, when he had said, That sin was in the world until the Law, he afterward proves it, by the death of the infants, who were dead before the days of Moses: Death (saith he) reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, that is, over infants which had not sinned actually: He thereby proveth, that sin was in those infants, because death is the fruit and punishment of sin. Seeing therefore the death of infants is a punishment of Original sin, if this Original sin were not truly sin, but only the punishment of sin, than this death of infants would be the punishment of a punishment, and not the punishment of sin; but to say that God doth punish punishments, and not sins, is uncomely for any, especially for those who profess themselves to be maintainers of God's justice.  
XIV. And if the Original blot of infants is not sin, but only the punishment of sin, they are baptised in vain: For, baptism is not profitable to wash away punishments, but to wash away sins. In vain are they washed, that are without the filth of sin. Why is it necessary men should be borne again; but because they are dead in sin? Whence is that perverseness, by which naturally men are prone to evil; but from vice? and what is this vice but sin?  
XV. But (you say) it is not sin, unless it be voluntary. I confess it, if you speak of actual sins; but if you speak of the natural stain and blot, it is not necessary, that this natural blot be procured by every ones own will; it is enough if it be contrary to the Law: For this is the best definition of sin, that Saint john layeth down, that sin is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breach of the Law: And it cannot be doubted, but that that is contrary to the law, which doth stir up a man to rebel against the law. For although Original sin hath not yet stirred up the infant to sin in act, yet is it apt and prone to stir him up: No otherwise then the Snake which hath not yet infected any one with her poisoning biting, hath yet an engrafted poison in her, and a natural readiness to hurt. Original sin also, may be said to be voluntary, because by it we sin voluntarily, and also because we sinned in Adam, and therefore in him we were desirous of this corruption. Finally, we must rather believe Saint Paul, that teacheth us that sin is in infants, than these men, who strike themselves with their own stings, and entangle themselves.  
XVI. For, seeing that the Arminians teach, that by the death of Christ, all mankind is reconciled to God, and that remission of sins is obtained for all men: I demand, for what sins are infants punished, and do fall into torments of body, and do suffer the assaults of Devils? Is it for the sin of Adam? that, the Arminians affirm, is forgiven them. Is it for any actual sin? they have committed none. It remains therefore, that they are punished for Original sin, 
Vide Aransic. Concil. second Chap. 2.  unless we will brand God with the mark of injustice, as he that torments the innocents and they that are guilty of no sin.   

CHAP. IX.  
How the sin of Adam may belong to his posterity, and how many ways it may pass to his of spring. And first of the imputation, and whether the sins of the Grandfather, and great-Grandfathers, are imputed to their posterity.  
I. THe sin of Adam doth pass to his posterity by two means, by imputation, & propagation.  
II. The punishments which all men suffer in the name of Adam, do argue that the sin of Adam is imputed to us: This the Apostle teacheth, Rom. 5.12. Death passed on all men, by one man, in whom all men sinned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or because all men sinned in him: For the sin of Adam was not only personal, neither did he sin as a singular person, but as carrying all mankind in the stock and original; no otherwise than Christ satisfying for us on the cross, hath not suffered as a private person, but as sustaining and representing the whole Church in the head. Saint Paul, 2 Cor. 5.15. speaketh thus: If one died for all, all likewise were dead. And Rom. 6. doth affirm that we are dead and crucified with Christ. If therefore we died in Christ dying, and were crucified with him, it is no doubt but that it may likewise be said, that we sinned in Adam: For if the satisfaction and righteousness of the second Adam be imputed to us, why shall not the sin of the first Adam be imputed to us; seeing that therefore the righteousness of Christ is imputed to us, that the sin of Adam might not be imputed to us?  
III. Reason itself doth consent to this: for if Adam had received good things, not for himself alone, but for his posterity; it is no marvel, if being spoiled of these good things, he lost them for himself and his posterity. If any one be capitally punished for treason, and brought to extreme poverty, his children also, with him do lose their Nobility. Nor is any thing more equal, then that the son should pay his father's debts, and that as they are heirs of their estates, so they might be heirs of their debts.  
IU. But in this similitude there is one, and that a notable difference, that is, when the debtor hath wasted the inheritance, and there is more in debt then in goods, the son may renounce the inheritance, and leave his father's goods: But here this yielding up cannot be made; because to the guilt by the sin of Adam, there cometh also the natural depravation, and contagion; like as he that is borne of parents infected which leprosy, which contagion cannot be put off when they please.  
V Although these things are grounded upon the word of God, and the very rule of justice, yet they seem to be charged, and followed with great discommodities. First, that in Ezekiell, Chap. 18. v. 20. doth offer itself; The soul that sinneth shall die: The son shall not bear the iniquity of the father: Whereunto the law of God, Deut. 24. is consonant and agreeable; which law doth forbid children to be punished for the sins of their parents. Why then do we die for another's sin? Why is the sin of Adam imputed to us? Or is it credible, that he that forgives us our sins, will impute to any one another's sins? What? that the punishment is greater than the sin? For when we sinned in Adam only, in potentia, in power and possibility, yet we are punished in actu, in act: And that seemeth most cruel, that Adam, which sinned in act is saved, and for the same sin many are damned, who sinned in Adam only in power and possibility.  
I answer, the place in Ezechiel must be taken thus; the innocent son shall not bear the punishment of his father's sin: So when God saith in the law, that he will visit the iniquity of fathers upon the children, he speaketh of children which walk in their father's steps, and are partakers of the same fault: But the sons of Adam cannot be said to be innocent, as they which not only sinned in Adam, as in the stock and root of mankind, but also themselves are borne stained with the same depravation, and prone to the same sin. Secondly, I say that that place in Ezechiel makes nothing to the present matter: for he speaketh of the sins of the fathers, whose sins are personal, and who in sinning do not sustain the persons of their children: For Arminius is deceived, in setting down the cause why those Infidels are reprobated, who have not refused the Gospel, viz. Because (saith he) they refused the grace of the Gospel in their parents, 
In Perkins p. 92.  grandfathers, great-grandfathers, and their fathers, by which act they deserved that they should be forsaken by God: For I would have them show me a solid and sound reason, why Infants have not sinned against the grace of the Gospel in their Parents, to whom the grace of the Gospel was offered, and by whom it was refused; seeing in Adam all his posterity sinned against the Law, and by it deserved punishment and forsaking. For the reason of the covenant of God is perpetual, that children are comprehended in their Parents.  
VI Let therefore the School and followers of Arminius learn the cause of this difference, and why the sin of Adam should be imputed to his posterity, but the sins of other fathers should not be imputed to their children. These therefore I say, to be the causes of this difference. 1. Because, by the sin of Adam, we lost original purity; but we have not lost it by the sins of our Grandfathers, or great-Grandfathers. 2. Because Adam received gifts, which as he had for himself, so he should have conveyed them to his posterity, which seeing he lost, it justly comes to pass that his posterity should be deprived of those gifts. But my Grandfather or great-Grandfather received no supernatural gifts from God, which by an hereditary right they should derive to their posterity. 3. Then also the sins of my Grandfather and great-Grandfather were personal sins; neither did they in their sinning sustain the persons of their posterity, which cannot be said of Adam. 
Vide Tho. 1.2. quest. 81. Art 2.  Surely I think that it cannot be said that Ezechias or josias, who were the posterity of David, did in David murder Urias. 4. I will say somewhat more; Adam while he lived committed many sins, yet I think that only that first sin of Adam was imputed to his posterity, because only by this sin he violated that covenant which was made with him, as with the author of mankind. 5. And if any one at this day is deprived of the light of the Gospel, because some of his ancestors a thousand years since refused the Gospel, as Arminius thinks, there is no cause why on the other side, one may not be called effectually to salvation, because some one of his ancestors believed the Gospel. For why shall the infidelity of the great-Grandfather be imputed to the great-grandsonne, and his faith be not imputed? But that the faith of one is imputed to another, Arminius himself is not of opinion, when he saith out of Habacuk 2. The just shall live by his own faith, and not by another's: Nor because Adam believed the promise of his seed, that should break the serpent's head, is this his faith therefore imputed to any of his posterity. Arnoldus doth seem to consent to this; but I cannot be brought to think that the other sectaries do believe the same. 6. To believe that any one is reprobated, because he resused the Gospel in his greatgrandfathers, or their Fathers, is plainly conr●ary to the opinion of Saint Paul, 2 Cor. 5.10. where he saith, that every one shall receive the things done in his body, whether it be good or evil; therefore not according to those things which he hath done in another's body. 7. I let pass he absurdities, into which Arminius by this means would plunge himself. For it may come to pass, that one's Grandfather by the father's side hath believed the Gospel, & his Grandfather by his mother's side hath refused the Gospel. It may come to pass that one's Grandfathers or greatgrandfathers & so upward, part have believed, and part have not believed. I demand of which of them, in the purpose of God, shall respect be had? Shall the faith of the one, or the infidelity of the other be imputed to their posterity? Then also, as often as the Gospel is offered to any Nation or City, there is nothing so likely, as that some of those people were borne of Ancestors that were Infidels and that some of them were borne of faithful Ancestors; yet is the Gospel offered to all without any difference. Also it will come to pass that some one proceeding of faithful Ancestors, may refuse the Gospel; and on the otherside, one proceeding of Inside●s, may be converted. 8. And if one may be an Infidel by another's infidelity, and may be said to have refused the Gospel in his Ancestors, because some one of his progenitors refused the Gospel a thousand years before, there will scarce be any of the godly, that after this manner hath not refused the Gospel. 9 But what will they say to this? That it is found by experience, that the worst and most wicked progeny of very wicked Ancestors, have been converted to the faith, and as the Apostle saith, Rom. 5.20. Where sin abounded, there grace abounded. What were the ancient Romans but thiefs, depopulating and wasting the world, and a scourge in the hand of God? What was Corinth, but the stews of all Graecia, and the Mart or fair of most foul lusts? yet nevertheless, in those cities, God by the preaching of the Gospel, raised up most flourishing Churches, and there were very many in those dregges, which did belong to the election of God. 10. But if at any time the posterity is punished for the sins of their Ancestors, Arminius ought not to extend it to so many ages, seeing the law doth not extend the visitation of the iniquity of the fathers upon the children, beyond the third and fourth generation: And that because a man can scarce live so long, as to see his issue beyond the third or fourth generation: For therefore are children punished, their father's beholding it, that grief might thereby increase to their parents, and that the fathers might be punished by the mis●ries of the children; which is a cause to me of suspecting, that this visitation of the sin of the fathers upon the children, aught to be understood of temporal, and not of eternal punishments.  
VII. But to that which was said, that the punishment was greater than the sin, because they which in Adam sinned only in power, are for his sin punished in act; it is easy to answer: For we so sinned in Adam in power, that also the sin was in us in act: neither do we only bear the punishment of another's sin, but also of our own: nor is it any marvel, if God hath pardoned Adam, and doth not pardon many of his posterity, for Adam believed and repent, but these refuse the grace of God offered, and persist in impenitency.   

CHAP. X.  
Of the propagation of the sin of Adam to his posterity, where also of the traduction of the soul, and of sin itself.  
WE have already said that the sin of Adam is conveyed to his posterity two manner of ways; by Imputation, and Propagation: Of imputation it hath been spoken; now we are to speak of Propagation.  
I. That the sin of Adam hath infected all mankind with an hereditary depravation, and that this contagion hath fare spread itself, hath been abundantly proved by those places, by which we have declared that every man was conceived and borne in sin. As by one man, sin entered into the World, and death by sin: so death went over all, in whom all men sinned. Rom. 5.  
II. And if any one would exactly view the manner and circumstances of Adam's sin, he shall find that in every man, the character, and no obscure image, of that first sin, is deeply impressed: for there is engrafted in every man curiosity & desire of knowing those thin gs which pertain nothing to him: and also a distrustful haesitation, and doubting of the word of God: And as Adam laid the fault upon his wife, and his wife upon the Serpent, so is it natural to every man, to cover his fault with another's fault: Also flight and trembling at the meeting of God, lying, dissembling, and a sense of undecent nakedness, are in all men by nature, and are derived into posterity from that fountain; and to these things we are not taught, but made, not instructed, but infected: To these things, we do not only not need a master, but contrary to the teaching of masters, and to discipline, all stays and bars being broken, we return to them, nature being conqueror.  
III. As therefore the eggs of the Asp are justly broken, and serpents new bred are justly killed, although they have yet poisoned none; so infants are rightly obnoxious, and subject to punishments: For although they have not yet sinned in act, yet there is in them that contagious pestilence, and that natural proneness to sin.  
IU. But hence ariseth a question hard to be dissolved, to wit, by what means sin is traduced from parents to their posterity, and how men's souls may draw this depravation. For seeing all things that God doth, are good; it is not credible nor likely, that God put Original sin into men's souls: For how should he punish those souls, which he himself had corrupted? And if he created the soul pure and just, but being included in the body, it is defiled with the contagion, other discommodities no whit less do arise: For to include a pure and innocent soul in a stinking prison, and to thrust it, as it were, into a bridewell, that it might be corrupted there, doth not seem to agree with the justice and goodness of God.  
V Hereto is added also, that sin is the depravation of the soul, not of the body, for sin is a spiritual thing, a vice of the will; the body therefore cannot give that to the soul, which it hath not: And seeing the body doth not sin, but when the soul doth use the body as an organ to sin, Rom. 6.13. it is manifest that sin doth pass from the soul into the body, and not from the body into the soul; to which thing, the very sin of Adam is a clear testimony to us: For Adam first sinned in will, before he stretched forth his hand to the forbidden Apple. Caluin saw this, who in the first chapter of the second book of his Institutions, hath these words: This contagion hath not its cause in the substance of the flesh, or of the soul: but because it was so appointed by God, that what gifts he had bestowed upon the first man, he should have them, and also lose them both for himself and his.  
VI Here is a way that is obscure and slippery, in which we must go with wary steps. I do not propound to myself to satisfy them that are brainsick, and wickedly acute: I will only set down those things which seem to me to be agreeable to the word of God, and to reason; whereunto that the way may be made plain, some things are to be spoken of the original of the soul, and of the traduction of it.  
VII. Origen, following Plato, was of opinion, that all souls were at first created together with the Angels, and afterwards put into bodies. This he disputes, lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chap. 7. Tertullian will have the soul to be conveyed with the seed, and the soul of the son, to be from the soul of the father, which is not to be marvelled at in him, who doth contend that the soul is the body, lib de anima, Chap. 5. Saint Jerome in his Epistle to Marcellina, and Anapsychia, doth witness, that the greater part of the west were of the same opinion. Saint Austin hath writ four books of the original of the soul, in which he leaveth this question undecided, neither dares he rashly determine any thing: And his second book of retractations, Chap. 56. doth witness, that he continued in that doubt to his death: Yet in his 157. Epistle, he doth debate with Tertullian, and doth more incline to the contrary opinion.  
VIII. But we determine, that the reasonable soul is infused into the 
* i e. The child conceived, and not yet borne.  embryo, but not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come from without, as Aristotle would have it. lib. 2. de generat. animal. Cap. 3. But we think that it is form, by God, in the fruit, and in the rudiment of man's body, being led thereto by the authority of the Scripture, whereunto reason, and the nature of the soul itself doth agree.  
IX. Moses, Numb. 27.16. saith thus to God. Let the Lord, the God of the spirits of all flesh, set a man over the Congregation. And the Apostle to the Hebrews. Chap. 12. v. 9 And if (saith he) we had fathers of our bodies, which corrected us, and we gave them reverence: Shall we not much rather be in subjection unto the father of spirits and live? It is not without consideration, that God by a peculiar elegy and stile, is called the father of spirits, that he might be opposed to the fathers of the flesh: for if the soul be by traduction, those that are fathers of the flesh, would also be the fathers of the spirits: Neither should God by this title be distinguished from the fathers of the flesh, if he wrought alike in both; and did not form men's souls otherwise then their bodies.  
X. Wherefore Ecclesiastes, Chap. 12. saith. The body is dissolved to dust, and the spirit returneth to God that gave it, which surely would not be aptly spoken, if God should give the spirit no otherwise then he gives the body. Certainly by that word of returning of the soul to God, Solomon doth insinuate, that the soul came from God, and doth return thitherwhence she had her original, which cannot be said of the body.  
XI. The conception of Christ, in the womb of his mother, doth add credit to this opinion. For seeing that, according to the flesh, he had not a father, it is plain, that his soul was immediately created by God: And if it be necessary that thou mayst be son of Adam, to have thy soul traducted by thy father's seed, Christ could not be called the son of Adam, nor of David.  
XII. It is unsavoury which is brought out of the beginning of Exodus, to prove the traduction of the soul, Seaventy souls came out of the loins of jacob; for the propriety of the Hebrew, is well known, that by souls are understood persons.  
XIII. Also reason itself doth agree with the word of God. 1. For the soul, which is something which is above nature, cannot be in a common condition generated with other natural things. 2. Because it is immaterial, it cannot be brought forth by the power of any matter. 3. If the soul were not generated unless by the body, it could not be without the body, nor could it subsist by itself alone. 4. They that would have the soul to be traduced by the seed, do drive themselves into straits, from which they cannot possible free themselves. For why should not the soul of the mother, be also traduced into the son? or if the soul of the son be traduced, as well from the soul of the mother, as of the father, it must needs be, that two souls do grow together, & are mingled into one. 5. What will be come of so much seed that is lost, which either falls from them that sleep, or is unhonestly lost, or being received into the womb doth not come to conception? Will so many souls of men be lost, or shall they be choked in the womb? or shall they remain alone without matter, seeing it is certain that they belong not to the number of men. 6. Also it must need be, that either the whole soul of the father is traduced, and so the father shall be made soulless; or else a portion and part of the soul; and so the soul shall be divisible. Neither can the whole soul be transmitted, as when light is kindled of light; for such a propagation is made, by the transmutation of the matter applied unto it; and so the applied matter of the begetting soul, should be turned into the soul. 7. If the definition of the soul, laid down by Aristotle (Lib. 2. de anima, Cap 1.) and every where conceived be true, by which he defineth the soul to be, the first act of the natural original body, having life in power, I do not see how the rational soul can inform and shape the seed, in which there are no Organs.  
XIV. Neither is man therefore to be said not to beget man, although he doth not beget the soul, nor the soul be brought forth of the power of the seed; yet is it sufficient for the generation of man, that in generating, although he doth not give the whole substance, yet he doth give the subsistence of the person, and doth not only supply the matter of the infant, but doth also minister dispositions and aptitudes to receive that form, by which man hath his being. For, seeing that by the testimony of the Scripture, the Virgin Mary is the mother of Christ, although the extraordinary power of the holy-Ghost perfected his conception; who need doubt to affirm that, commonly man doth beget man, seeing all natural things are done by ordinary means and rules. These thorns being plucked up, the way to know the manner of the traduction of sin from parents to their children, is made plainer.  
XV. In the beginning, I think I have showed by sure reasons, that sin doth not pass from the body into the soul: And on the other side, that God put into the soul this inclination to sin, it is a great wickedness to believe. And yet that original sin was in the soul, God being unwilling, or being indifferent, and permitting it with an idle permission, cannot be spoken or believed without great offence: For seeing Original sin is the punishment of the sin of Adam, he that saith that this punishment was inflicted only by the permission of God, and not by his will, doth take away from God the office of a judge; for judges do not punish by permitting, but by decreeing.  
XVI. For the explication of this Doctrine, we lay down these six propositions and foundations of the truth.  
First, Although we had not been borne of Adam, yet because he had received supernatural good things, both in his own and our name, seeing he lost them by his own fault, we are justly deprived of them: Even as among many brethren, one doth waste and consume that money to his own and brother's loss, which he received in his own and brother's name.  
Secondly, God put into the soul these faculties, Understanding, Will, Sense, & Appetite, which are naturally carried to things that are obvious & known, and not to things that are unknown and fare removed.  
Thirdly, Man cannot know and love supernatural and divine things, without divine and supernatural enlightening.  
Fourthly, Neither could man use those things that are obvious and natural, justly and conveniently, and to the glory of God, unless some supernatural light did shine forth to him.  
Fifthly, God hath put into every man, for his own preservation, a love of himself, which love is naturally good; but doth then begin to be morally good, when it doth accord to, and help forward the love of God.  
Sixthly, the manners of the mind, do for the most part follow the temper of the body.  
XVII. These things being laid down, I say that God doth create the souls of men good, but destitute of heavenly guilts and supernatural light, and that justly, because Adam lost those gifts for himself and his posterity, which he had received for himself and his posterity. Not to give supernatural light to the mind is not to put into the will, although perversenesle of will doth afterwards follow the blindness of the mind. For the will being destitute of this light, and of the knowledge of supernatural good things, cannot move itself to things unknown, but only to things that are present and known, such as are the pleasures of the body, riches, etc. Which although they be naturally good, yet they turn the will from the study and desire of supernatural things. Then also self-love, which is naturally good and necessary, doth begin to be morally evil, because it doth invade that place which is due to the love of God. Hence is that proneness to evil, which is in that inordinate self love, which supernatural illumination doth not direct: which light God not giving to the soul, doth not therefore put sin into it: No otherwise, then if one doth take away from the Traveller the light of the Sun, by putting darkness between; be doth not force the Traveller to straggle, nor doth turn him from the right way; but only he doth take away that, without which the right way cannot be known.  
XVIII. The temper of the body doth increase this contagion: For it is found by experience, that sanguine men are bloody and libidinous, choleric men are rash and angry, melancholic men are suspicious and steadfast in their purposes, deeply hiding their malice; black and yellow, choler are as sparks and tinder put to the appetite, by which it catcheth flames, and burns: And according to the temper of the body, one laughs under the scourge, another weeps with a blow. The humours of the body therefore, are not causes, but provocations of sin; neither do they compel the will, but allure it; nor do they impress sin on the soul, but do put forward the sinful soul, and there being may ways open to sin, they do incline the soul hither rather than thither.   

CHAP. XI.  
Whether the power of believing the Gospel is lost by the sin of Adam.  
I. IT is demanded, whether by the sin of Adam we have lost the power of believing the Gospel; Arminius, that marvellous artificer of devising, doth deny it: For, that he might prove that God is bound to give to every man power of believing in Christ and obtaining faith, he doth contend, that Adam before his fall, had not power of believing in Christ, nor was it needful for him; & therefore we could not lose in Adam, that which Adam himself had not. He saith also, that faith was not commanded by the law, and therefore Adam was not bound to faith, because only the law was given to him; he addeth also, that no man can believe, but he that is a sinner: And if Adam did not receive power whereby, if he fell he might rise again, he did not receive power of believing the Gospel, by which we rise out of this fall.  
II. Seeing these things tend thither, that Arminius might make a way for himself to that impious and  opinion, whereby he affirms, that God is bound to give to all men power of believing, and that God is prepared to give faith to all men, if they themselves will: This question is of no small moment, nor to be perfunctoriously and lightly handled.  
III. We therefore contend against Arminius, that mankind by the sin of Adam, together with their original purity and righteousness, lost also the power of believing in Christ. For by the fall of Adam we lost the power of loving God, and of obeying him. Now saith doth include the love of God, and it is a certain kind of obedience.  
iv Adam indeed before his fall, was not bound to believe in Christ, because he was not declared to him, neither then was there need; but he was bound to believe every word of God, whatsoever should afterward be; this bond passed to his posterity: but it had not passed, if Adam had not been tied to the like bond. So the israelites in the time of David, were not bound to believe, jeremy foretelling the instant captivity into Babylon, because jeremy then was not, neither was it needful for them to know this; and yet the jews in contemning the prophecy of jeremy, violated that law, by which the same people was held and bound in the time of David. He were a fool who would say, that he that hath lost his sight, hath not lost the power of seeing that house which was built four years after: or that he that is blind by his own fault, hath not lost the faculty of seeing the collyria or plasters which the Physician bringeth him some months after. Surely Adam, before his fall, had power of believing in Christ, after the same manner that he had then power of succouring and helping the sick and miserable, although before the fall there was no misery, nor could there be. Adam was in the remote power to believe the Gospel, as a sound man is in the remote power to use the remedies of a disease that will or may come: But that he did not believe in Christ, it was not because it did exceed the power given him by God, but because it was not needful. Finally, seeing Adam by his incredulity, lost the power of believing the word of God, it must needs be, that he lost also the power of believing that word, by which God was to bring a remedy to this evil.  
V In vain doth Arminius think, that it is unaptly spoken, if it be said that Adam had power of believing when he had no need, which power was taken from him, when he began to have need of it. For neither was the power of believing wanting to Adam, nor was it taken from him, but he willingly lost it, when he lost the power of obeying God: And God of his mere grace doth restore the same to whom he will, not because we will, but because he worketh in us that we will.  
VI But that is ridiculous which Arnoldus, cap. 14. doth say, that Adam before his fall, did not receive power, by which he might rise, if he should fall: For that power whereby men rise, after the fall, is not given before the fall, seeing the power is lost by the fall; but after the fall is repaired. There is no doubt, but that Adam before his fall, had strength whereby he might rise again, if he had not lost it by his fall. Arnoldus therefore thus speaks; as if I should say, that he to whom God hath given sound and clear eyes, hath not received power, by which he might see with those eyes after he is made blind,  
VII. Finally, as many as are the posterity of Adam, are bound to fulfil the law; this is a natural debt; and the law commands us to love God, and to obey him, and therefore to believe him speaking: Whensoever then Christ is preached, the doctrine of the Gospel cannot be refused, but with the contempt of the Gospel, the law also is violated. But he to whom Christ was never preached, shall not be condemned, because he hath refused Christ, but he shall be judged by the law, which tied him to believe in Christ, if Christ had been preached to him.  
VIII. And Arnoldus is plainly deceived, when he doth affirm that the power whereby we believe God is one, and the power whereby they believe Christ is another; because, saith he, the word of the law, & the word of the Gospel differ in the whole genus, and are opposite; this thing fell inconsiderately from the acute man: Because white and black are opposite, is it therefore the property of one power to see white, and of another to see black? is it not the operation of the same faculty to know contraries? And yet I do not see how the Law and the Gospel can be said to be contrary, seeing the Law is the Schoolmaster to Christ, and the Gospel doth minister the means, by which the law should be satisfied: Surely between the creditor and the surety, there is no discord. Christ came not that he might abolish the law, but that he might fulfil it. Matthew 5.17. Romans 3.30.  
IX. Out of these, it is easy to gather what is to be answered to that question, whereby it is demanded, whether the law doth command us to believe in Christ: For this is even as one should demand whether the law of Moses commands the Prophet Esay to be believed: It is plain, that that is not expressly commanded by the law; for no man was bound to believe Esay before he was borne: Yet I say it was commanded by the law implicitly, and by consequence, in as much as the law doth command obedience to be yielded to God: And God is to be obeyed whether he speak to us immediately, or by his messengers: The same, I think, may be said of Christ.  
X. For of those things to which we are bound by the law, there are two kinds. Some things are due absolutely, by all men, and at all times; yea by them to whom the law, delivered by Moses, hath not been made known, such as are to love God and our neighbour: For Adam was endued with the knowledge of these duties before the fall, and was bound to perform them in act: But there are some things, to the observation whereof, we are then bound by the law of God, when they are commanded in act, and when the ability of knowing them is given us of God. Thus the Israelites in Egypt were not bound to obey the commandment of the not gathering of Manna upon the Saboth day, or of looking on the bralen Serpent, or of the passing over lordan, which notwithstanding, if any had not obeyed when God commanded them, without doubt, they had justly borne the punishment of the breach of the law.  
XI. But Arnoldus doth wrongfully say, that it is not spoken here of that general power of believing every word of God; for of it, it is plainly spoken here, seeing that the power of believing in Christ, is comprehended in that general power: No otherwise then the power of seeing, doth comprehend also the power of seeing the remedies for blindness, although those remedies are not present, neither is there any need of them before blindness.  
XII. All these things pertain thither, that it might appear, that the power of believing, and of embracing the remedies which God offers in the Gospel, is lost by that natural corruption which is derived into us from Adam: And therefore that Arminius doth err, when he saith, that God is bound to give to all men power to believe in Christ, or that he is prepared to give faith to all. For, God is not bound to restore to man that which man lost by his own fault; nor doth he deal unjustly, when he requireth of man, that which he doth naturally owe.  
XIII. Arminius is not constant to himself in this thing, and doth pluck up those things which he laid down: For he saith, that many nations have for many ages been deprived of the light of the Gospel, without which, yet there is no faith, and that for a punishment of the incredulity of their ancestors: He doth acknowledge, therefore, that God hath not given, nor was prepared to give to these nations, power of believing in Christ. Yea truly Arminius, in speaking thus, doth set down the cause why God would not, and therefore was not prepared to give to people that, without which, faith cannot be. Was God prepared to give to the men of Tyre and Sydon the power of believing, of whom Christ giveth this testimony, that they would have converted in Sackcloth and Ashes, if the word and his miracles had come to them? Doth he give power of believing to them whose hearts he hardeneth with his unresistable will, as Arminius speaks? Can they believe of whom, it is spoken, john 12.39. Therefore they could not believe, because it is written, he hath blinded their eyes, and hath hardened their hearts? 
In Per●ins P. 294. & 295.  Doth he give power of believing to them whom, Arminius saith, are called of God, by a means that is not congruent and agreeable, and by which he knoweth man will never be converted?  
XIV. Here Arminius doth not obscurely accuse God of folly; for he will have God to be adverse to himself, and to be prepared to do that, which that it might not be done, he taketh an incongruent and disagreeable course; nay, like a judge, he sets laws for God himself; for what else mean these words, God is bound to give the power of believing? Surely it seems that Arminius doth bind God by this Law: neither will God have any reason for his justice, unless Arminius supply to him the means, whereby he may avoid the crime of injustice.  
XV. And although that impotency and disability of believing be a punishment of the sin of Adam, yet he is not unjustly punished, who by this impotency hath refused the Gospel, because the same impotency or disability, which is a punishment, is also a fault, which I say, that it might appear how unproperly Arnoldus doth here use the examples of punishments which are not faults. Is it equity (saith he) that to a Soldier that hath been punished with the loss of his eyes, for not keeping good watch, the General should offer the pardon of some other fault, or should promise some other thing, with this condition, that he should watch more diligently, and then punish him, because that being blind, he hath not watched: This example is not to the purpose; for to be blind is not a fault, neither is any man by a natural obligation bound to see: It is otherwise with our impotency to believing. Besides, he that is punished with the loss of his eyes, is sorrowful, and doth heavily bear the loss of the light. But man therefore doth not believe, because he will not believe, and this impotency is voluntary.   

CHAP. XII.  
That God doth save those whom of his mere grace he chose out of mankind corrupted and obnoxious to the curse. What Predestination is: The parts of it. That Arminius did not understand what the decree of Predestination is, and that he hath utterly taken away Election.  
I SEeing that by one man, sin entered into the world, and death by sin, and all men, without exception, are borne guilty of the curse; it is certain, that that no man can be freed from the curse, but by the mere grace and favour of God: This grace he hath revealed to us in Christ, without whom there is no salvation: For he put on our nature, that by this means of his coming between, and as it were by this knot, man might be joined with God; and he suffered death that he might satisfy for our sins, and so, reconciliation being made, we might be restored to the title and degree of the sons of God.  
II. This benefit, and saving grace, God doth declare to us by the Gospel, wherein that covenant of free grace, whereof Christ is the mediator and foundation, is propounded.  
III. By this Gospel, eternal life is promised to those that believe in Christ: For as there is no salvation without Christ; so without faith, Christ cannot be apprehended, nor can we come to the salvation appointed only for the faithful: For as the Apostle saith, Heb. 11, Without faith it is impossible to please God: I call faith, not that vain trust whereby men sleep in their vices, and their consciences are benumbed, while they have a good hope of the mercy of God; but a lively faith, which doth work by charity, Gal. 5.6. which by that very means doth increase love, because it drives away fear.  
iv This faith man hath not of himself, neither is it a thing of man's free will, but the gift of God, and the effect of the holy-Ghost, who doth draw men by a powerful calling, and doth seal in men's hearts, and deeply, impress in their consciences the promises of God, propounded in the Gospel.  
V All men have not this faith, as the Apostle saith, 2. Thes. 3. for then all men should be converted and saved, but only they whom Paul saith, are called by the purpose of God. Rom. 8.28. and whom God of his mere 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good pleasure hath chosen to salvation.  
VI Faith is given by the mere good pleasure of God, neither is it given to the worthy, but it doth make them worthy when it is given: For God doth not find men good, but makes them so; neither doth he foreknow any good in man but, that which he himself shall do: as hereafter shall more fully be taught.  
VII. This eternal, and therefore immutable decree of God, is called Predestination; which is a part of the providence of God: For providence is called Predestination, when it doth apply itself to the salvation or condemnation of the reasonable creature; and when it doth dispense and dispose the means, by which men come to salvation; for that these things are governed by the divine will, and that God according to his good pleasure doth give to some, that which he doth deny to others, cannot be doubted: For though the Scripture were here silent, yet reason would cry out, that it is not likely, that God, who doth extend his care to all things, is negligent in this thing alone, which is the chiefest.  
VIII. Furthermore, although there be a Predestination among the Angels, as Saint Paul witnesseth, who 1. Tim. 5.21. calleth the Angels Flect: Here we are to deal only with the predestination of men, as that which alone belongs to us.  
IX. Predestination is therefore the decree, by which in the work of our salvation, God hath from eternity determined what he will do with every man. Or thus: Predestination is the decree of God, by which, of the corrupted mass of mankind, he hath decreed to save certain men by Christ, and justly to punish the rest for their sins.  
X. Of this Predestination there are two parts; the one is election, the other is reprobation, whereof the first doth necessarily lay down the second: For, as often as some are chosen out of many, the rest are necessarily reprobated: and of them that are chosen, some are preferred before others.  
XI. Of election, and of the Elect, there is often mention in the Scripture. Many are called, but few are chosen. Math. 20.16. God hath chosen us in Christ, before the foundations of the world were laid. Ephes. 1.4. The purpose of God according to election doth stand, not of works, but of him that calleth. Rom. 9.11. There is a remnant according to the election of grace. Rom. 11.5. False Christ's and false Prophets shall arise, and shall show signs and wonders to seduce, if it were possible, even the elect. Mark. 13.22.  
XII. On the other side, that some are reprobates, the Scripture doth witness, 1. Pet. 2.8. Which stumble at the word, being disobedient, whereunto also they were appointed. And jude, v. 4. Certain men are crept in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were before of old ordained to this condemnation. Hitherto belongs that which is said Reuel. 20.15. That there is cast into the lake of fire, whosoever is not sound written in the book of life: Which book is nothing else, but the Catalogue of the Elect, determined by the decree of God.  
XIII. We have jacob and Esau for a notable example of this difference, of whom whilst they were yet shut up in the womb, before they had done either good or evil, God doth pronounce, I have loved lacob; I have hated Esau, Rom. 9 Also the two Thiefs crucified with Christ, Two shall be in a bed, the one shall be received, and the other left, Luk. 17.34. Not much unlike that which happened to Pharaohs Butler, and his chief Baker, who being shut up in the same prison, the one was brought forth to honour, the other to punishment.  
XIV. An example of this difference God hath showed, not only in Abraham, but also in his stock, which for no desert of theirs, he preferred before other Nations, When the most high divided to the Nations their inheritance, when he separated the sons of Adam, the Londs portion was his people, jacob was the lot of his inheritance, Deut. 32. And lest any one should suppose that that was done for the virtue of that people foreseen; he thus speaketh to his people: Understand therefore, that the Lord thy God giveth thee not this good Land to possess it, for thy righteousness, for thou art a stiffnecked people, Deut. 9.6.  
XV. And although Predestination doth comprehend reprobation; seeing that it is certain, that the wicked are appointed to a certain end, and to their deserved punishments: yet the Apostle, by the word Predestination, doth understand only Election, as Rom. 8. Those that he predestinated, he called, etc. And Ephes. 1.5. Having predestinated us to the adoption of children. Thomas, imitating this manner of speaking, doth thus define Predestination. 1. Part. Sum. Quest. 23. Art 2. Predestination is the preparation to grace in the present, and to glory in the world to come.  
XVI. But when concerning this doctrine, diverse men think diversely; yet Arminius alone hath attained the nature of Predestination less than any other, and doth greatly stumble in the very entrance. He in his Theological disputations. Disp. 13. The. 3. saith, that the genus and general of Predestination is the decree, and that (saith he) not the legal decree, according to which it is said, the man that doth them shall live in them: but the Evangelicall decree, which speaketh thus: This is the will of God, that every one that seethe the son and believeth in him, should have life eternal And all the Arminians following him, do comprehend the whole doctrine of Predestination in four decrees: The first they will have to be that, whereby God decreed to send his son to redeem mankind: The second, that whereby he decreed to give eternal life to them that believe: The third, that, whereby he decreed to give all men grace, and sufficient power to believe: The fourth, that, whereby he decreed to give salvation to these, and they particular men whom he fore-knew would believe, and would persevere in the faith; and as the links of a Chain, they so knit these that the latter decrees depend on the former, and by the former, the way is to the latter.  
XVII. By these things it is plain, that Arminius did not understand what the decree of Predestination was: For the decree of Predestination is that, whereby God hath appointed what he will do with us, and not what he would have us do: Untowardly therefore doth Arminius place, among the decrees of God, that will of God, whereby he hath appointed those to be saved, who shall believe, seeing that in this will the commandment of God is included: Arminius himself in the same place doth comprehend Predestination under providence, and doth make predestination a species, or part of providence: If therefore that speech, he that believeth, shall be saved, is not the decree of providence, certainly it will not be the decree of predestination; seeing Predestination is no other thing than providence, restrained to the salvation or reprobation of men. This doth plainly appear from thence, that Arminius doth oppose this decree, which he calls Evangelicall, to the legal decree, by which it is said, He that shall do these things, shall live in them; which is manifestly, not the decree of providence, but the rule of justice: And if not this, then certainly not the other, seeing the rules of the Gospel do no more belong to the providence of God, and therefore not to predestination, than the rules of the Law.  
XVIII. Therefore of those four decrees, the second is to be wiped out, and a place to be appointed for it in the doctrine of the Gospel, and not in the eternal decree and secret predestmation. And so of those four links, the second being taken away, the whole chain is broken, and as it were, one pin being drawn out, the whole joining together of that frame is loosed and dissolved.  
XIX. Nay what? that Arminius doth altogether overthrew Election, and make it to be a thing only of name? 
Arnold. p. 17●. Dicitis Des soli motum esse qui nam & quot sint elects: sed numerumtamenstatuitis certis esset & ex praecisa Dei ordinatione determinatum qui nec angeriposs●t, nec m●nui idqu● ex●●dem ordinatione Long● vero aliter Enangelium Idem ai● Greuinchou●●s in prae●atione.  For he doth deny, that the number of the Elect is determined by the decree of God; whence it comes to pass, that no man at all is elected: For if the salvation of several men, were determined by the decree of God, it would also be determined, that this or that man were of the number, and so of several men, the whole sum would be certainly and determinately finished: But if the number of the elect, be not foredetermined, by the certain decree of God, the Book of life containing the number of them that are to be saved, Reuel. 20. and the number of the brethren not yet fulfilled, Reuel. 6.11. and whatsoever the Scripture saith of the sheep that were given to Christ, even before their conversion, must needs vanish away.  
XX. And when Arminius will have all men to be elected by a conditional election; that is, so they will believe, and by their free will, rightly use the grace which is offered them: he doth lay down an election which is not an election, because it is equally extended to all: He doth not elect, that doth not prefer some before others. What? that by this general election, Simon Magus and Simon Peter were equally elected? and the election is extended to judas and Pharaoh.  
XXI. But that is the most dangerous that Arminius doth make the election of several men to come after faith, and so doth make the election of God to depend on man's freewill: Whence it comes to pass, that the salvation of man is a thing merely contingent & not necessary, because it depends upon a thing that is contingent & mutable, to wit, upon man's wil For although God doth certainly foreknow those contingent casual things, which are to be after; yet is not therefore the election or salvation of man necessary, for a thing is not therefore certain, because it is certainly foreknown. And because election, is not an act of the foreknowledge of God, but of his will; the execution whereof (if we may give credit to Arminius) doth depend on the fulfilling of the condition, which may be hindered by man: For the School and followers of Arminius, are of opinion, that every man hath power of believing, and that God is bound to give to all men power of fulfilling the condition of the second covenant, 
Arnold. p. 262. in Tilen.  and that the grace of God is but the cause in part of faith, and that it is not begot in man by the grace of God alone.  
XXII. So while the Arminians will have every particular person to be elected by God, for faith foreseen; that is, that they are certainly appointed to salvation whom God forseeth will come, when they shall be called, and will persevere, they do plainly deny them to be elected: For to receive all that come, is not to elect or choose; for although the Arminians will have both precedent and concomitant grace to be given by God, yet they will have it in the power of man's free will, to refuse grace, or not to refuse it. Surely Arminius would have God to predestinate those to salvation, whom he from eternity foresaw would by their own freewill use aright his grace. But I deny that this can be called Election, seeing it is rather a decree of admitting those that will come to Christ, when they might not come: who (if Arminius doctrine get place) do first choose God and apply themselves to him, before they be appointed to salvation by God.  
XXIII. I let pass, that Arminius will have particular men so to be elected for faith foreseen, that they belong to the election, not whom he hath decreed, but whom he hath foreseen will persevere in the faith until death. Whence it comes, that God electeth none, unless he be considered as dead, or else in the very point between life and death; which if it be true, Arminius doth say amiss, when he saith, that believers are elected: for he should say, that they are elected, who cease to believe.  
XXIV. Add to this, that new and prodigious opinion of the Arminians, whereby they think that reprobates may be saved, and those which are elect may be damned, not as they are the reprobate or the elect, but as they are endued with power to believe, and to come to salvation. But if he which is a reprobate by the decree of God, may be saved, and he which is elected may be damned, it is plain, that Predestination is not the decree of God, but a thing only in title, and a floating will, or mere and bare foreknowledge; the certainty whereof doth depend upon the foreseeing of an uncertain thing, to wit, man's freewill. Who, I pray, would endure a man speaking thus? I am indeed a reprobate, but I can effect that I should be saved; or, I am elected, but it is in my power to effect that I should be reprobated.  
XXV. If therefore the certainty of election should be made to depend upon man's will, it might come to pass, that no man should believe in Christ, and so Christ had died in vain.  
XXVI. 
See Sect. 16.  But by that series and order of the four decrees, whereby Christ is appointed to death, before God had determined who should be saved; Christ is made the head of the Church, without any certain members, which is mere dotage: For Christ is feigned to be given to be the head of the Church, without the certain will of God, what should afterward be his body. Yea, by the doctrine of the Arminians, it may come to pass, that Christ should be a head without a body, and the Church should be none at all, for they think that there is none of the elect which may not be damned.  
XXVII. This also is not to be omitted, that the Arminians, to the end they might maintain that concatenation, or linking together of the four decrees, do affirm, that Christ died, not for the faithful, but for all men indistinctly; not more for Peter, then for judas; and that Christ in his death, had not determined whom he would save by his death; yea, that when Christ died, election had no place, because election is a thing after the death of Christ.  
XXVIII. The example of Caiaphas and of judas, is here of special weight: For by the doctrine of Arminius, God electeth all men under this condition, that they believe in the death of Christ. I demand therefore, whether God chose Caiaphas and judas to salvation, under this condition, that they should believe in the death of Christ? This surely cannot be said; because God had decreed to use the wickedness of Caiaphas and judas to deliver Christ to death. How could they be elected to salvation, under the condition of believing in the death of Christ, who were appointed to that very thing, that by their incredulity and wickedness, Christ might be delivered to death? But we only touch these things coursarily and by the way, they are to be expounded more exactly in their place.   

CHAP. XIII.  
Of the object of Predestination, that is, whether God predestinating, considereth a man as fallen, or as not fallen.  
ALthough God hath elected to salvation, these men rather than others, for no other cause, then that it so seemed good to him, nor is the cause of this difference to be sought in man; yet what is the object of Predestination, that is, whether God electing or reprobating men, hath considered them as fallen and sinners, or as not fallen, but as men in the Mass, not corrupted, it may be doubted. The Pastors of the Valacrian Churches, strong maintainers of the truth, in their most exact Epistle, the copy whereof they have sent to us, do profess that they think that God considered those men which he did elect, and which he did pass by, as fallen in Adam, and dead in sins: All the anciens think so, to none of whom (as fare as I know) it ever came in their mind to say that God reprobated men without the beholding of sin. I see that of the same opinion is Caluin, Zanchy, Melanchton, Bucer, Musculus, Pareus, famous lights in this age of the Church, out of whose writings, I have added some gathered sentences at the end of this work, lest they should stay the hastening reader, and should break off the thread of the disputation begun against the Arminians: The confession of the churches of France doth keep itself within these limits, in the twelfth Article, where out of the ninth Chapter to the Romans, and other places of Scripture, Election and Reprobation is proved to be out of the corrupt mass. The reverend Synod of Dordt (than which for many ages there hath been none more famous, nor more holy) hath allowed this opinion: I do not see what can be opposed to so great authority. A holy assembly gathered together out of divers parts of the Christian world, hath prudently seen and discerned, that this opinion is not only more modest, and more safe, but also that it is most fit to put back the objections of these innovators, which do impudently triumph in this matter: Thus are their frames dissolved, and their sinews are cut from them; for Reprobation without the beholding of sin being taken away, which they assail with all their forces, they beat the air, neither have they any thing that they should strike at: the causes by which our confession, and also the reverend Synod is led, that they thought it fit for them to rest in the Predestination, wherein man is considered as fallen, I suppose be these.  
I. First, that Phrase of Scripture which calleth the Elect, the vessels of mercy, offers itself: Now there is no place for mercy unless towards the miserable. He cannot be elected to the salvation, to be obtained by Christ, unless he be considered as one that hath need of a redeemer: And seeing that the appointment to an end, doth include the means by which that end is come by, and the means to salvation is the remission of sins, nor is there remission of sins without sin, it is plain that they are appointed to salvation, who are considered as sinners.  
II. Neither could God, with the preservation of his justice, punish those men whom he considered without sin, for God doth not punish the guiltless: Damnation is an act of the justice of God, which justice cannot stand, or agree with itself, if innocent man for no fault be appointed to that desertion, and forsaking, which eternal destruction must necessarily follow; or if God had determined to destroy men, before he did determine to create them.  
III. Then as God doth not condemn, unless it be for sin; so it is certain that he is not willing to condemn, unless it be for sin: But to reprobate men, & to be willing to condemn, are the same thing, even as to elect & to be willing to save, is the same thing: Therefore God doth not reprobate unless it be for sin.  
iv Furthermore it cannot be denied, but that reprobation or rejection of the creature from God, is the punishment which can be inflicted on the reasonable creature, because eternal torments do necessarily follow it, which if we get to be granted; it will thence follow, that it is not the part of infinite goodness and highest justice to forsake his own creature, and that not because he hath sinned, but because it so seemed good to God, that he might seek matter for his glory out of the desertion, and forsaking of the soul which he created. Can the father, who knoweth that the happiness of his son depends on him, without the crime of cruelty, and want of natural affection, forsake his son that is innocent, and found guilty of no wickedness, especially if by this forsaking, his son should fall into eternal torments, and by it be made not only most miserable, but also most wicked?  
V Neither should God deal justly, if he should give more evil to the creature, by infinite parts, than he hath given good: To which, when he had given esse, a being, a while after, without any fault of it, he gave it, male esse, an evil and miserable being, for ever. Indeed if God should only take away that he hath given, and should bring the creature to nothing, there were no cause at all of complaining: But to give an infinite evil to that creature, to whom he gave a finite good, and to create man to that end only that he might destroy him, that out of this destruction he might get glory to himself, the goodness and justice of God abhorreth.  
VI Yet this is the most grievous thing, that by this, either reprobation or desertion of man, being considered without sin, the innocent is made not only most miserable, but even most wicked: For the aversion and turning away of the will, doth necessarily follow the denying of the spirit of God; and seeing according to this opinion, God hated man, that was made by him, before man hated God, it cannot come to pass, but that the hatred of God, whereby he hates man, by the same opinion, should be made the cause of that hatred whereby man hates God, and so God should be made the author of sin.  
VII. And if God hated Esau, being considered in the uncorruptible mass, as not a sinner, it must needs be, that God hates the innocent creature; and hatred in God, although it is not an humane affection, nor a perturbation, yet it is a sure and certain will of punishing, and punishment cannot be just, if it be without offence; neither can a man be justly punished, unless he be considered as a sinner.  
VIII. If any man should say that God is obnoxious, or subject to no laws, and therefore his actions are not rightly examined, according to the rule of justice, seeing he is tied to no rules: I will anfwere, that the nature of God, is more mighty than any law: That natural perfection, by which it is impossible that God should lie, or that he should sinne; is also the cause, why he could not hate his guiltless creature, or appoint man to eternal torments, for no fault of his: Yea if these things were true, it were the part of a wise man to suppress these things, not to move this anagyris or offensive matter, and rather to command silence or ignorance to themselves, then to break into these secrets, which being declared, do cast in scruples and doubts, and yield occasion to the adversaries, of defaming the true religion, and by which, no man is made fit to the duties of a Christian, or of a civil man, or to any part of piety.  
IX. That could not escape which should say, that by reprobation, men are not appointed to damnation, but only are passed by, or not elected, Thus they seek gentler words, that by them the same thing might be said; for it is all one, whether God doth appoint a man to damnation, or doth that, from which damnation must necessarily follow. Whosoever God doth not elect, whether he be said to be omitted and passed by, or to be reprobated, he is always excluded from the grace of God, damnation doth certainly follow this excluding; because without the grace of election, there is no salvation. For seeing it is manifest to all, that men by election, are appointed to salvation, I would have it told me, to what they that are not elected, but passed by, are appointed: Surely if election doth appoint men to salvation, it is plain, that by reprobation, which is called omission or passing by, the rest are excluded from salvation, and appointed to destruction.  
X. And if God have appointed the innocent creature to destruction, it must needs be, that he hath appointed it to sin, without which, there can be no just destruction, and so God would be the impulsive and moving cause of sin: Neither could man justly be punished for that sin, to which he is either precisely appointed, or compelled by the will of God.  
XI. That the decrees of God are eternal, and that he hath foreknown all things from eternity, doth not hinder this opinion, which doth maintain, God in election and reprobation, to have considered man as fallen, before he considered him as condemned: For although the decrees of God are certain, yet there is some order among them; as the eternal decree of overthrowing the world by fire, was in order after the decree of creating the world: So although God, from eternity, had appointed the wicked to punishment, yet nothing hinders but that the consideration, whereby he considered men as sinners, should be in order before that whereby he considered men as reprobate, or appointed to punishment.  
XII. Neither doth it follow of the opinion of the reverend Synod, and the confession of our Churches, by which man fallen is the object of predestination, that God created man to an uncertain end, or to have miss of that end which he propounded to himself. The last end, propounded to God, was the illustration, and setting forth of his glory, by the manifestation of his goodness and justice; that he might come to this end, he decreed to create man just, but mutable and free: The foreknowledge of the fall of man doth follow this decree, not in time, but in order, and election and reprobation doth in order follow this foreknowledge.  
XIII. They are very fare from the truth, which would have God, in electing and reprobating, to have considered man as not created; for they do as much as if they should say, that God considered man as nothing, and therefore as not man. Surely in that very thing, that they call him a man, they call him somewhat; but to consider something as nothing is a thing well-nigh a dream: He that will save or punish a man, must necessarily, first have willed him to be a man: For if God had appointed man to punishment before he had appointed to create him, he should so do, as if any one should determine to beat his children, before he hath determined to beget them.  
XIV. Finally, seeing the first act of his omnipotency was busied about nothing, it must need, be that it went before the act of his mercy or justice, which cannot be busied but about something that hath being.  
XV. They say the same thing in other words, which would have God in predestinating to have considered man, as one that might be created and might fail: For he which saith he might be created, saith he was not yet created; and he that saith he might fall, saith that he had not fallen, but that to other inconveniences, they add this increase, that they put a power and potential faculty in that thing which is nothing In God indeed there was the active power of creating the world, before he created it: But there was not in the world the passive power for creating, before it was created: So neither could there be power for the creation, or for the fall, in man being not created, and it is plainly contrary to reason, that of him which is not, it should be said that he may fall. Then also if God elected man that might be created, what doth hinder that it may not be said, that he elected some whom he never would create? For these also may be created; but if God elected those whom he presupposed he would create, the will of creating must needs go before the election.   

CHAP. XIV.  
That the Apostle Saint Paul, in the ninth to the Romans, by the word Mass, understood the corrupted Mass.  
I. SAint Paul keeps himself within these limits, in the ninth chapter to the Romans, where he speaketh more fully, and more exactly of the election and reprobation, than any where else. For if he had written with a beam of the Sun, it could not more clearly appear, that he speaks of the corrupted mass, and of the will of God, by which of sinful men, one is chosen, and the other reprobated.  
II. The scope of the Apostle, is to beat back the vain confidence of the jews, who boasted in the law, and in the righteousness of their works, to whom it did seem an absurd and impossible thing that the Israelites, or the greater part of them, fell from the covenant of God, and were not reckoned among the sons of God. That he might pull this scruple out of their minds, and might wash away this pride; he fetcheth the matter from the very original, and doth deny that carnal propagation, or the righteousness of works, is the cause why any one is to be reckoned the son of Abraham, but the good pleasure of God, and the free election of grace, by which God, of the issue of Abraham, chose whom he would, and whom he would he rejected; hath mercy of whom he would, and whom he would he hardened: and of the same mass, hath prepared some vessels for honour, and hath patiently endured the vessels prepared for destruction. To which purpose he bringeth two pair of examples, Isaac and Ishmaell, jacob and Esau; and he doth lay down Isaac and jacob, as sons of the promise, and examples of the free election of grace; but Ishmaell and Esau, as examples of rejection: And he doth seem of purpose to add the example of Esau and jacob for a prolepsis, or prevention of an objection. For the jews might except, that therefore the difference was between Isaac and Ishmaell, because the one was of the servant, the other of the free woman: Then also because when Isaac was borne, Ishmael already had showed the signs of an evil disposition, and had done those things, for which he ought to be excluded from the covenant. The Apostle doth fitly prevent this objection, by the example of jacob and Esau, who both were the sons of the free woman, and neither of them had done any good or evil, yet God loved the one, and hated the other.  
III. All these things are brought by the Apostle, that he might teach in what respect God chose some of the jews, and reprobated others, although they were puffed up with the opinion of legal righteousness: This nation seeing it was impure and corrupt, it could not be compared to the pure mass: And the Apostle should plainly speak besides the matter if he should use the example of the undefiled mass, to teach how God out of a corrupted nation chose some, and reprobated others.  
iv The examples of jacob and Esau do convince and prove the same thing, of whom, when they were in the womb, and had done neither good nor evil, God doth pronounce, that he loved jacob, that he hated Esau. Now God could not consider these twins in the womb, but he must consider them such as they were: & they were corrupted & defiled with original sin. Surely he cannot be said to be preferred before the other, because he was better when he was in the womb, seeing neither of them had done good or evil. This is that with which S. Paul doth stop the mouth of these questionists, and will not have any to plead against God, or answer him again; seeing there is no cause but the mere good pleasure of God, why, of two that were equally evil, he preferred the one before the other.  
V Neither is there any small force in these words; I have hated: for God could not hate the creature whom he considered as pure and void of sin.  
VI It is no light thing that he so describeth the elect, to wit, that they are they whom God will have mercy on. ver. 18. whence also, ver. 23. they are called the vessels of mercy: for mercy presupposeth misery. They force the words of the Apostle, who by misereri, to have mercy, understand simply benefacere, to do well. I should doubt and make conscience to affirm, that God had had mercy on Christ as man, on whom yet he hath bestowed more gifts, then on any other creature.  
VII. There is great weight also in the word hardening: he hardeneth (saith the Apostle) whom he will. As by those on whom God will have mercy, the Elect are understood; so by them that are hardened, the reprobate are understood: And to think that God determined to harden that man, whom he considereth as pure, & as in the incorrupted estate, is great wickedness, and contumelious against the justice of God: By this means God should not only punish the innocent, but also deprave and corrupt the guiltless. For obduration and hardening is a species and kind of punishment, and therefore after sin; God hardeneth none, but he who is already hard; so he hardened Pharaoh, he being already stubborn, and prone to rebel of his own disposition.  
VIII. Neither is there need of much wit to perceive, that Pharaoh is no fit example of reprobation, out of the incorrupted Mass, and of a man considered without sin.  
IX. It is also greatly to be observed, that the Apostle speaking of reprobates, doth say that they are vessels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fitted, or prepared, to destruction: He doth not say, that God prepared or sitted them, lest he should seem to say that God put sin in them, by which they might be prepared to destruction; but when he speaketh of the elect, having turned his speech, saith, that God prepared them for glory, which God doth, by giving them the spirit, and faith. It is not without consideration that the Apostle would not after the same manner speak in both places, viz. because God found some vessels fitted to destruction, but made others vessels appointed to glory, and that by having mercy on them.  
X. Saint Austen is express to this purpose: For in six hundred places, either explaining or touching this place of Saint Paul, he doth understand by the name Mass, the Mass corrupted and polluted with sin. So Epist. 105. Because that whole Mass is justly condemned, justice hath given that contumely and disgrace that is due, and grace doth give that honour which is not due: and in the same Epistle, The universal Mass is justly condemned of sin: and a little after, If they are the vessels of wrath, which are made for that destruction which is du●ly given to them, let them impute this to themselves; because they are made of that Mass, which for the sin of one man, is justly and deservedly condemned of God. He doth repeat the same thing, Epist. 106. and Encherid. cap. 98 99 and 107. where he calleth it the Mass of destruction: See also the 2. lib. against the two Epistles of the Pelagians, cap. 7. and lib. 5. against julian, cap. 3. Neither did ever any among the ancient, think that Paul speaks of the sound, and not corrupted Mass.   

CHAP. XV.  
That Arminius doth willingly darken the words of the Apostle, which are clear and express.  
ARminius with a careful subtlety, but with an unhappy success, hath written a Treatise upon the ninth Chapter to the Romans; for he doth torment the Apostle, and doth, as it were with wracks, draw from him against his will, what things he thinks may make for the patronage of his error of Election for faith foreseen.  
I. He feigns that the Apostles mind is to teach, that they only of the jews were to be reckoned the sons of Abraham, who letting pass justification by the law, do follow after righteousness and faith; and the purpose, according to Election, he denyeth to be the decree of the election of several men, but the general and condition all decree of saving all, who were to believe: By which decree Arminius will have all men to be elected conditionally, which surely is no election, seeing election is not, but of several men, who are chosen out of the multitude, others being rejected.  
II. I confess indeed, that the doctrine of election by free grace, doth make the way to the doctrine of righteousness, by faith; yet all this dispute of Saint Paul concerning election, which reacheth from the sixth verse to the thirteenth, doth not deal of justification by faith, neither would the Apostle prove in this place, that man is justified by faith, or that God doth elect those which apprehend Christ by faith: But by the doctrine of election, doth frame to himself an entrance, to the treatise of justification by faith, which afterwards he adds. He would here prove this one thing, that man is not truly the son of the promise by the works of the law, but by the election of free grace, and by the mercy of God; for it is manifest, that here works are not opposed to faith, but to election, and to God calling. So Verse the 11. he doth not say, not by works, but by faith; but he saith, not by works, but by him that calleth. So Verse 16. when he had said, It is not of him that willeth, nor of him that runneth; he doth not add, but of him that believeth: What then? but of God that showeth mercy.  
III. For when it is spoken of the cause, why, of two that are equally conceived in sin (such as were Esau and jacob,) God should prefer the one afore the other, the only mercy of God, and the election by grace, is to be considered, and not faith, which is not the cause, but the effect of our election, neither doth it go before election, but followeth it. So Saint Paul 1 Cor. 7.25. saith, that he obtained mercy from God to be faithful, and not because he was after to be so. Wherefore Saint Paul in all this speech wherein he speaks of the cause of the difference which God makes between two that were by nature alike, makes no mention of faith: But this Treatise being finished, he doth descend, verse 30. to the righteousness of faith, as to the fruit which doth follow election.  
IU. But Arminius for the safeguard of his cause, doth change the words of Saint Paul, and doth thrust in something of his own: 
Pag. 27.  For in the place of that which Saint Paul saith, not of works, but of him that calleth, he doth substitute these his words, feigned by himself; not of work, but of faith, whereby God calling should be obeyed: when notwithstanding in all that disputation which dealeth concerning election, there is no mention made of faith, neither doth the least step thereof appear.  
V It is marvellous, how much Arminius doth abuse the examples of Isaac and Ishmael, and also of jacob and Esau: He doth contend, that they are here propounded, not as examples, but as types of them who followed after righteousness by works, not by faith. Certainly there must be some agreement between the type, and the thing signified by the type. But who ever heard it said, that Ishmael would have been justified by the works of the Law, and not by faith? seeing at that time the law was not given, neither were these differences of justification by the law, and by faith known; neither is it credible, that Ishmael ever thought of or regarded these things: Therefore Arminius doth as much as if Nimrod should be made a type of the pharisaical righteousness. Can the night be a type of the light? or can Esau, whom the Apostle, Heb. 12.16. calleth profane, and therefore also a despiser of the Law, be a type of them, who being set on fire with the zeal of the Law, would be justified by their works? But it is worth the labour to here, why he would have Esau be a type of the sons of the flesh, and of them which affect righteousness by works. Because (saith he) he was first borne. O acutely spoken! He should have said, because he was red, or because he was a hunter: I am ashamed to refute these things; and yet in these figments and forgeries, the good man doth place the chief safeguard of his doctrine of election, for faith foreseen.  
VI Then also see how licentiously he mookes the Apostle: For when he layeth down Ishmael and Esau, not as examples of re●ection, by the secret counsel of God, but as a type, having no agreement with the thing signified; he doth so use these names, as Logicians use Socrates, or Lawyers Titius and Maevius, for any other man.  
VII. But if we exactly weigh, what it is to have hated man, being yet in the womb, before he hath done good or evil; we shall easily see, that Esau is not only laid down h●re as a type, but also as an example, to whom indeed these things agreed, although he were not used for a type: For Malachy, from whence these words are taken, doth not lay down Esau as a type, but as an example.  
But how that which is said, that God hated Esau, being yet in the womb, before he had committed any evil, may be drawn to Arminius his purpose, and belong to the type of those who will be justified by faith, he hath seen, surely I do not see.  
VIII. Paul addeth, What shall we say then? is there unrighteousness with God? The sense is plain, and depending on those things that went before▪ He had laid down two twins of like condition and nature, neither better than the other, whereof yet God love's the one, and hates the other, and had brought the mere will of God, who hath mercy on whom he will, to be the cause of this difference, and not the foreseeing of any virtue in the one. Hence is bred an objection: whether God be unjust, who giveth unlike things to them that are alike; and why he hath not mercy on both? What saith Arminius here? Why, he takes these things, as if Paul demanded whether there is injustice with God, who excludes those from the covenant, who would be justified by the Law, which he himself made, and who would have them that believe in Christ, to be justified. This is a bold conjecture, whereof there is no step nor mention in that which went before. But if it be lawful for any one to mingle and add to the Scripture so many things out of his own wit, there is nothing so absurd or impious, which may not be proved out of the Scripture. What? that there is no colour nor reason for this here? for what show is there here of injustice in God? or who is so mad that he will expostulare with God, because he will justify by faith in Christ, and absolve them that are guilty of the breach of the law? Truly whosoener doth marvel or demand, why it seems good to God to save sinners by fa●th in Christ, doth not require justice in God, but doth peer into the secrets of God's wisdom. And if this had been the Apostles mind, which Arminius doth fain to him, it had been easy to answer, that God is not therefore unjust, who doth save them that believe, and doth supply a better righteousness, to them who cannot be justified by the Law, of the breach whereof they are guilty; or in place of the covenant of the law, which by sin is made void, doth set another, by which man might be saved. Saint Paul answers no such thing, but doth bring in God himself, answering thus; I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: which words, do not speak of justification by faith, but of the free election of God, whereby of two men alike conceived in sin, and alike guilty, one is preferred before the other: Saint Paul doth not say, that because the law is violated therefore there is need of mercy; but he doth bring the cause of this difference between those that are equal by nature; I will have mercy on whom I will have mercy: According to Arminius, he should have said, I will have mercy by what means I will & I will make such a covenant as shall please myself. For he will have God not to speak of the election of several men, but of the manner, which it pleaseth God to choose to exercise his mercy: As if he had said, I will have mercy as I will; and not, I will have mercy, cuius volo, on whom I will: Surely this word Cuius, of whom, doth put this question to flight, and doth make dull the weak wit of Arminius: for this word marketh out particular persons, and not the manner whereby God doth exercise his mercy towards them: For he that asked the question; What shall we say then, is there injustice with God? moved the doubt concerning the hardening and rejection of particular men, & not concerning the manner by which it seemed good to God to save men, or to have mercy on them.  
IX. And these words, I will have mercy on whom I will have mercy, and, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy: By which salvation and election, is expressly ascribed to the good pleasure of God, Arminius doth darken and obscure them; for he thus interpreteth them: It is not of him that willeth, that is, righteousness is not: But in the former verses, it is not spoken of righteousness, but of election: Also those words, I will have mercy, on whom I will have mercy, are taken out of Exodus, Chap. 33. v, 19 Where it is spoken of salvation, not of righteousness: But grant that it is here spoken of righteousness; will it not hence follow that faith is not of him that willeth, and therefore neither salvation? for salvation is by righteousness, and righteousness is by faith.  
X. The obstinacy and affected stupidity of these sectaries, doth marvelously bewray itself in one thing. Paul bringeth in the demander thus speaking, Why doth he yet complain? for who hath resisted his will? By which words it doth manifestly appear, that in this Chapter it is spoken of the will of God, which cannot be resisted, and that Arminius is willingly blind, while he affirmeth that it is here spoken of the antecedent will of God, which he thinks may be resisted.  
XI. What? That Arminius doth secretly accuse Saint Paul of stupid dulness, or of preposterous and needless modesty: for what need was there in the business of the election and reprobation of several persons, to stop the mouth of demanders, by saying, O man, what art thou that repliest against God? seeing by the doctrine of Arminius, there is at hand an easy and ready answer: That God elected this man, because he foresaw he would believe; and he reprobated that man, because he foresaw he would not believe. Did not the Apostle see these things? Or did he see them, but did envy to us the clear solution of this knot, that might bring light to this darkness? The ignorance of Paul shall be always better to me, than the sharp understanding of another.  
XII. Marvellous is the wit and ridiculous audacity of Arnoldus Coruinus, in expounding this chapter. He in his work against Tilenus, Chap 9 doth thus expound the type of jacob and Es●u. Surely (saith he) as there the younger was preferred before the elder, so also it was figured, that salvation should not be by the Law, although it was first given, but by faith. Surely if this man be believed, the Law is the elder brother, and Faith the younger: Did God then hate the law, before it had done good or evil? I am ashamed to confute these things; for seeing God preached the Gospel to Adam himself, by the younger brother, the law is rather to be understood: Perhaps by the elder, he would have those to be understood, who would be justified by the law; but this is no less difficult to conceive, how God hated them before they had done either good or evil, and how they could be the elder, seeing they never were sons.  
XII. Finally the truth is here so evident, that Vorstius having left Arminius, 
C●llat. adverse. Piscat. sect. 141  doth yield to our part: For he thinks that the scope of the Apostle in this chapter is to teach, that righteousness, and eternal salvation doth depend, not on the dignity and worth of works, or any carnal prerogative, such as the jews boasted of, but on the mere 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good pleasure ●o God that hath mercy.   

CHAP. XVI.  
The opinions of the parties upon the doctrine of Predestination.  
I. WE have already said that predestination is the decree of God, by which, in the work of our salvation, God hath from eternity determined what he will do with every particular man; and that there are two parts or species of it, Election, and Reprobation.  
II. Arminius, Thes. 15. Theolog. Disputa. understanding by the name of Predestination, only election, doth thus define it. Predestination is the decree of God's good pleasure in Christ, whereby from eternity he hath determined with himself, to justify, to adopt, and freely to reward with eternal life, the faithful, to whom he hath decreed to give faith, to the praise of his glorious grace. All other his sectaries do with one mouth say, that election is the decree of God, of saving those that believe in Christ, and shall persevere in faith.  
III. But here the Arminians do with a marvellous craft hide their mind and meaning: For that definition laid down by Arminius doth seem to teach, that God chose some certain men to salvation: But it is otherwise, nor is this the meaning of this definition: for by these words, the faithful to whom he decreed to give faith, they do not understand some certain men whom God hath precisely elected; but they only insinuate of what quality they are whom God would elect, to wit, such as should beseeve: And they teach, that God is often disappointed of that will by which he hath decreed to give men faith, and that he may be condemned whom God hath so elected: 
Grevinch. p. 101 dicit. Hoc decretum esse conduits, onale de qusitbet si credat seruando.  For they deny that this decree is precise, but that it is conditional, and which depend of faith foreseen; of which faith the grace of God is but a cause in part, for free will hath also a part here, in the power whereof it is to use well or ill the preventing & accompanying grace of God, & either to receive, or to refuse it: Therefore they make God, by this decree, seriously to intent the salvation of all men, & to have determined to give them sufficient grace & power to bele●ue: but that he is disappointed of this his decree & intention in many, man's will hindering it, whereby it comes to pass that God is deceived of his natural desire and first intention, which surely must needs be the best. 
Coll. Hag. p. 96.  Lest therefore any one should think, that by this decree of election, which Arminius hath defined, some certain men are appointed to life, it must be observed, that this decree, according to the meaning of Arminius, doth conditionally belong to all men whatsoever, and that by this antecedent will, Pharaoh and judas, 
Arnold P. 192.  etc. are conditionally elected; wherefore the Arminians do deny that the number of the elect is certain by the precise appointment of God, which can neither be increased, nor be diminished.  
iv Observe also, that that definition laid down by Arminius, doth not belong to infants, which are taken away by an immature and unseasonable death; for the Arminians will have only them that believe to be elected.  
V Besides this general and conditional election, by which all men without exception are elected, they make another election of particular men, which doth rest & rely on faith foreseen. This they define to be the absolute decree of God, of saving some certain men, whom he from eternity foresaw would believe in Christ, and persevere in the faith, which faith and perseverance, they say, is considered in the decree of election, as already fulfilled: The same men are also of opinion, that this election, while we are pilgrims upon earth, is incompleate, and revocable: For so Greninchovius, P. 136.137. As the good things of our salvation, which are continued, faith being continued, and are revoked and called back, faith being denied, are incompleate; so election is in this life incompleate, not peremptory, not irrevocable: But the course of election being finished, they will have this decree then to be complete and irrevocable.  
VI They will have the will of God, of saving some certain men, to be after the will of man, and to depend upon the foreseeing of faith.  
VII. They will have that first election to belong to the antecedent will, the latter election to the consequent will.  
VIII. That God doth supply tomen the means to believe, they think it to be the act of his providence, and not of this election, whereby he hath appointed some certain men to glory: and they deny true faith and perseverance in faith, to be an effect of this latter and absolute election: seeing precise election doth rather depend on the foreseeing of that faith, and faith is before election: For they deny that God hath precisely predestinated any one to faith, but they will have it, that they that have faith are predestinated to salvation.  
IX. They comprehend the whole doctrine of election in four decrees, which they so knit among themselves with a perpetual linking, that the latter depend on the former.  
X. The 1. decree of God, is of giving his son for the abolishing of sin, & for the redemption of all mankind, in which redemption, they would haveal mankind to be reconciled, and remission of sins to be obtained for all. The 2. decree, that whereby God decreed to save them that believe, & would persevere in faith: This is that general & conditional election. The 3. decree, is that whereby God decreed to give to all men sufficient grace for faith & repentance: which power, they say, is given irresistably, yea; and that God is bound to give all men this grace: But the very act of believing, they say, is not given but resistably, least force should be offered to man's will. They deny therefore that God decreed to give to any one precisely & absolutely faith, and the act of believing. The 4. & last decree, they would have to be that whereby God hath precisely and absolutely decreed to save some certain men, for their faith foreseen.  
XI. These are the decrees of the Arminians, and this is the sum of their whole doctrine, in the searching and viewing of which, the labour is not small, they do so enwrap their meanings, they do so hide their minds, that there always lieth open some hole to scape by; whose meaning he that doth not know, will easily believe, they have wrong done them, they do so parget over their error with beautiful colours, as if they were of the same opinion with us, when they are very fare distant from us: Then also if one in expounding their opinion, hath not expressed all, even their least distinctions, or hath not observed all their shifts, it cannot be said, what tragedies they stir up, how miserably they complain, as it were, of force and grievous slanders, and calumny: Being ready also to forswear Arminius, and themselves to pluck up their own opinions, and to maintain the cause of the Papists, finally, to do any thing so they may escape our hands.  
XII. But we handle the matter more plainly, nor do we so laboriously, cut the election of God into members: Neither do we prescribe an order to God, by which he should have digested, or yet aught to digest his thoughts, and to dispose his decrees. We acknowledge there is no general election, seeing there is no election where nothing is left: And we acknowledge no election, unless it be of several and particular persons, and that also to be precise and determined by the purpose of God; neither do we think any to be elected, but he that shall certainly and infallibly come to salvation: Nor do we believe that we be elected from faith, or for faith, but unto faith. For God doth not elect those that are good, by any goodness which goeth before election, but by his election he will make them good: Nor doth he foreknow any good in us, but what he himself is to bring to pass; which is not to foresee, but foreordain: Neither do we make the election of particular persons, to depend upon man's will: Yea, and we believe, that perseverance, and the confirmation of man's will in faith doth proceed from God's free election of grace, by which he decreed to give to them whom he appointed to an end, the means to come to that end.  
XV. We agree with the Arminians in this, that God, in electing, doth consider a man, not only as fallen, but as one that by his gift is to believe: for those which he appointed to salvation, he appointed also to faith and repentance; but we do not think, that in election, faith is considered as accomplished; but as that which should be accomplished by the grace of God, and which is the effect of our election; and that God doth this not by compelling the will, but by bowing it, and by granting that of its own accord it should follow him, calling: Not by a force, which is therefore called , because thou canst not resist it although thou wouldst, seeing this very thing is a part of this grace, that thou shalt not be willing to resist it: But that God is bound to give his grace to men, we detest it, as an opinion contumelious, & reproachful, against the maresty of God. Also we despise the opinion of the Arminians, whereby they determine that God equally desires salvation to all, as an opinion contrary to the Scripture & to experience.  
XIV. We say that election is the eternal, and therefore immutable decree of God, whereby out of mankind fallen & corrupted, God decreed of his own mere grace, by Christ, to save some certain men, and to give them the means whereby they might come to salvation.  
XV. The decree of giving faith & repentance, we make to be a part of that decree: For the decree concerning the end, includes, also the means; so the decree of making war, doth include, Horses, Arms, and provision; and the will whereby any one hath decreed to build, doth necessarily include the will of gathering together stones and timber: Neither do we think it safe to pull asunder the counsels of God, and as it were, scrupulously to cut them into pieces.   

CHAP. XVII.  
That the Arminians make foreseen faith the cause of the election of particular persons.  
I. THe Arminian conferrers at the Hage, and as many as are their sectaries, in many places do profess, that they do not make faith the cause of Election, but only a precedent condition, and some thing pre-required before Election. These things they say only in word: For the same men, with very great diligence, do heap up arguments, whereby it may be proved, that faith is the cause of the election of particular persons. But oftentimes, there falls from them, either unwilling or unawares, that which they endeavour to press down, and as Rats, they are catched by bewraying themselves.  
II. Nicholas Greuinchouius. pag. 103. doth confess, that Arminius was of opinion, that election 
* inviti.  did rest upon foreseen faith. The Remonstrants in the conference at the Hage, p. 117. do use the same manner of speaking: And Arminius in the 47. page of his declaration; The decree (saith he) whereby God decreed to save some certain men, doth rest on the foreknowledge of God, whereby from eternity he hath known who will believe, etc. The Arminians, page 38. of their answer to the Walachrians, have these words: We determine, that the foreseeing of faith and infidelity, doth in order go before the decree of predestination, and that this decree doth 
* inniti.  rest on that former foreknowledge. Truly he is blind that doth not see that it is one thing to follow one, & another thing to rest on him: For if the rising star doth in order go before the following star, doth therefore the latter rest on the former? Arminius therefore doth not lay down faith only as an antecedent thing, but as something which doth sustain election, in which it is founded, and on which election doth rest: And he doth no less make election depend upon faith; who saith, that faith is the foundation, than he that saith that it is the cause of Election: for the cause giveth to election that it should be, the foundation giveth to it, that it should stand and be firm: Either way alike injury is done to God, whether you say, that some virtue which is in man, is the cause of the good pleasure of God; or whether you say that the good pleasure of God hath his foundation from some virtue of man.  
III. But by those words, they do not obseurely acknowledge, that foreseen faith is the cause of election: for they will have the foreseeing of faith so to go before election, as the foreseeing of incredulity, doth in order go before reprobation: But that the reprobates are appointed to condemnation, for incredulity, and because they are unbelievers, they every where acknowledge. And Arminius against Perkins. p. 86. doth roundly affirm, that sin is the meritorious cause of reprobation. So Arnoldus, p. 151. Election and reprobation of particular persons were made in respect of the foresight of faith and incredulity. Arnoldus; Can any suspect your fidelity, that you take the word, ex, equivocally, in reprobation, to note the cause, but in election to note the condition? It must needs be therefore, that they acknowledge that the elect are appointed to salvation for faith foreseen, because they believe, and that foreseen faith is the cause of the election of particular persons.  
IU. But there is no difference, whether you say that Election doth rest on faith foreseen, or that it doth rest on the foreseeing of faith: for both wares faith is made the cause of election, in the latter it is made the nearest cause, in the former it is made the remote cause: for foreseen faith is made the cause of foreseeing it, and the foreseeing it, is made the cause of election: For why doth God foreknow that they will believe, unless because they will believe? and why doth he elect, unless because he foreknoweth they will believe? These are the words of Arminius against Perkins. p. 142. In that God foreknows, he therefore foreknows, because it will afterward be.  
V The same men a little after, against the Walachrians, do use (although fearfully) the word depending, that they might make election depending on faith: And although (say they) that word of depending, which we are never wont to use in this argument, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily subject to calumny, yet if a malevolent mind be absent, it cannot be drawn to the least suspicion of any absurdity. Yes, it may be drawn to the greatest: For Grevinchovius himself, 
Pag. 198.  doth acknowledge, that dependency, strictly taken, doth argue causality, and the dependency of a superior by an inferior. And truly these men do not obscurely declare how willingly they would use this word, if they did not fear our pursuit.  
VI There is extant a Treatise of Grevinchovius, with this Title, Of election 
* ex.  for faith foreseen: but that word, ex, from, or for, doth not only note priority, but also causality: For who would endure a man that should say, that Tiberius was from Octavius Augustus? or that this year is from the former, because one went before the other? A man that is not unskiifull of the Latin, doth sufficiently know, that the preposition ex, is not fit to note only the priority of faith, unless besides the priority, there is also some efficiency or dependency: Wherefore the same man, page 24. hath these words: It is altogether convenient to the nature of laws and prescribed conditions, that the will of the judge should be moved to give the reward, by the required and performed condition. This performed condition, the Arminians say to be faith, which (if we believe them) is considered in election, as performed: They will therefore have God to be moved by this fulfilled condition, that he should give the reward; which if it be true, faith is plainly the cause, both of decreeing and giving the reward, because it is that which moveth the judge.  
VII. So in the conference at the Hage, the Arminians do contend, that God doth not elect without respect of qualities; which thing is true, not only of faith, but also of repentance, so it be taken thus; that God in electing, considered men, as they that by his gift and bounty would believe and be renewed in repentance. If you take this respecting otherwise, it must needs be, that this respecting is the cause; for one is said to choose any thing in respect of some quality or virtue, who by that quality or virtue, is moved to choose it, otherwise he would not.  
VIII. Nay what? That the Arminian conferrers at the Hage, p. 86. do use the word Cause? (God sendeth his word whether it seemeth good to him, not according to any absolute decree, but for other causes lying hid in man: Then is man the cause why he is called: whence it comes, that he is the cause also that he is elected. For that which is the cause, why God doth call a man to salvation, is plainly the cause why God will save him; for these are things connexed and knit together. The same men, page 109. It is absurd to put the absolute will of God in the decree of election, for the first and principal cause, that it should go before the other causes, to wit, Christ, faith, and all other causes. Here you hear that faith is put among the causes of election: wherefore Arnoldus, page, 53. doth leave it in the middle, whether faith ought to be called the cause, or the condition; Whether (saith he) faith should be called the condition, or whether it should be called the cause, it always being laid down for granted, that it is the gift of God, this alone is the question, how faith hath respect to election. And a little before he had said, If any should say, that in the decree of election, faith hath the respect of a cause, yet he should not thereby deny that it is the gift of God: Not obscurely insinuating how prone he was to that part, and perceived that he was not rashly to be blamed, who hath called faith the cause of our election.  
IX. Add to these that Arnoldus, page 186. and the rest with him, do contend, that faith is not of those that are elected, but that the election is of those that are faithful. We truly out of Saint Paul to Titus, chap. 1. v: 1. say, that faith is of the elect, which we so take, because election is the cause of faith; to which our assertion, seeing they oppose theirs as contrary, whereby they say that election is of them that are faithful; what else would they, but have faith to be the cause of our election?  
X. Let also the moment and force of their reasons be weighed and considered. In the conference at the Hage, they profess, that they do not refuse to write with great letters, and to subscribe, that election is made by Christ, without any consideration of good works: And yet do the same men, even to loathing, beat upon this, that Election is the decree of saving them that believe; that there is no man elected by God, but in respect of faith. But I would know, why they so earnestly exclude the consideration of works from election, seeing that the earnest endeavour of good works is a condition no less forerequired to salvation, than faith? Who by these things doth not see, that faith is not laid down by them, merely as a forerequired condition? For if faith were thus considered by them; it is plain, that the study and endeavour of good works, had been joined and placed in the same degree with faith.  
XI. And if God electeth to salvation, not those whom he absolutely decreed, but those whom he foresaw would believe; it is plain that God in election, hath respect to some dignity and worth which is in these, but not in them: But it is not likely, that any wise man doth choose the best men, for any other cause, then because they are the best: For if the goodness of the faithful do go before election, he should do very ill that should elect them for any other cause, then because they are good.  
XII. And certainly, whensoever any thing is promised to a man, under a condition, which is in the power of man's freewill; it is plain, that the fulfilling of the condition by man's freewill, is the cause why the promise is fulfilled; and the Arminians do contend, that God doth give, yea, and that he is bound to give grace and sufficient power to believe: but to use that grace, or not to use it, is in the power of man's freewill.  
XIII. Neither is it a hard thing to draw from them that which I would have. For let the School and followers of Arminius tell me, what moved God, by his consequent will to choose Simon Peter, rather than Simon Magus? why Gregory rather than julian? They have nothing to answer, but that it was done, because God foresaw faith in them, and incredulity in these. Therefore although they should get it granted, that by their doctrine, foreseen faith is not made the cause why God hath appointed this man to salvation; yet they must needs confess, that according to Arminius, foreseen faith is the cause of the difference between the elect and the reprobate, and therefore the cause why this man is preferred before the other; which surely is no other thing, then to be the cause of election: For every election is comparative, and doth infer the rejection of one or more.  
XIV. So when they deny, that by the will of God electing, the number of the elect is certain and determined; it must needs be, that they would have man's will to be the cause why the number is such a number, and so every man is the cause why he is of the number of the elect, and therefore also the cause of his own election.  
XV. Although therefore they would have this suspicion removed from them, yet they will never wipe out this blot, by which they are contumelious against God, and do weaken the firmness and strength of faith: As they which make the eternal election and good pleasure of God, to depend on man's freewill; & will have salvation to be of him that willeth & of him that runneth; & they do place some worth & virtue in man, which is the cause why salvation in the eternal counsel of God, is appointed to one, rather than to another: Whence it comes, that faith doth shake, and salvation is uncertain: as that which although God doth certainly foreknow, yet he doth not certainly and infallibly will it; for Election is not an act of the foreknowledge, but of the will of God, and this will, how can it be certain, if it doth depend on an uncertain thing, to wit, on man's will? But these things by the way; for they shall be more exactly examined in their place.   

CHAP. XVIII.  
The decree of general election is searched into, by which Arminius will have all men to be elected to salvation, under the condition of faith.  
I. WE have taught in the fift Chapter, that the antecedent will of God, as Arminius hath received it after Damascen, is a mere forged devise, and a thing contumelious against God. This foundation being taken away, that universal election, common to all men, under the condition of faith to be performed, doth fall down: For this general election Arminius will have to belong to the antecedent will of God.  
II. Whereunto add those things which we have spoken, Chapter 12. where we have dissolved, and unloosed the chain of the four decrees, in which the Arminians do comprehend the whole doctrine of Election: There we have showed that the second decree, by which salvation is not decreed to particular persons, but it is determined, that they shall be saved, who shall believe, is not the decree of providence nor predestination, but is the rule of the Gospel, which doth prescribe and set down the way to salvation.  
III. This question is put to slight, only by the name of election; for Election cannot be of all men; he doth not choose that taketh all: Neither, in the time of the deluge, had Noah been chosen that he should live in the deluge, if no man had perished by the flood: He is elected, who is preferred before others, the rest being either despised, or less accounted of.  
IU. And seeing in all the points of faith, we ought to be wise, and taught out of the Scriptures, much more in so high an argument, which doth exceed our capacity. Let therefore the Arminians show by what place of Scripture all men are said to be elected, by that election which is opposite to reprobation (for of that it is spoken here, and not of the election of several men, by the consequent will of God. Who ever heard it said, that Pharaoh or judas, did any way belong to the election of God? Saint Peter indeed 2. Epist. Chap. 1. doth join calling to election, commanding us to make our calling and election sure, that is, by the earnest endeavour of good works, to effect that the sense of our effectual calling, and the persuasion of our election may daily be increased in us: But he will not therefore have our calling and election to be the same, nor will he have all that are any ways called, to be elected: Yea, many are called, but few chosen, Matth. 20.16.  
V That also is to be observed, that by this general election, it is not decreed who are to be saved; but what manner of men are to be saved: and that the Arminians draw the ninth chapter to the Romans to prove this; where it is plainly spoken of the good pleasure of God, and his mercy towards some several and peculiar persons, whom it seemeth good to God to choose: For those words, I will have mercy on whom I will have mercy, speak of some certain men; and not of what qualified men; for than he had said, Miser●tor qualium: I will have mercy on men so qualified, and not cuius, or quorum, of whom: Neither had the example of Isaac and jacob, who were particular persons, been applied to explain the election not of particular persons, but the election either of all, or of men so qualified.  
VI But I would learn of the Arminians, whether judas or Pilate; whether the high priests and the Scribes, by the instigation and accusations of whom our Saviour was crucified, were elected conditionally, and comprehended in that general election. If they were not comprehended, than that general and conditional election which they would have to be extended to all men: falleth to the ground. On the other side, if judas and those high priests were conditionally elected, the decree of God, concerning the crucifying of Christ, could not be absolute, because it was done by men, which were conditionally elected, under a condition which they might fulfil: It might therefore have come to pass, that before this wicked deed, they might have been converted and become faithful, and so had not crucified Christ.  
And truly it cannot be said, that judas and Caiaphas, were elected to salvation, under the condition of believing in the death of Christ, seeing they were appointed to that very thing, that by their incredulity and wickedness, Christ might be delivered to death: but if judas and Caiaphas had believed in Christ, Christ had not been delivered to death; and therefore this decree, whereby the Arminians will have God to have elected judas and Caiaphas, and Pilate, under this condition, if they would believe in Christ, doth enfold a contradiction: For they do as much, as if they should bring in God, speaking thus: I appointed to save judas and Caiaphas, if they will believe in the death of Christ: But if they shall believe, and shall be faithful, Christ should not be delivered to death, nor be crucified.  
Also of the four decrees of the Arminians, the two former are contrary one to another: For by the first decree, God decreed to use the incredulity and perfidiousness of judas, to deliver Christ to death: But by the second decree, God elected judas under the condition of faith, in the death of Christ: Therefore by the former decree, judas is absolutely considered as an unbeliever and a reprobate, but by the second, he is considered as one conditionally elected. The school of Arminius is painted about with these monsters, and Chimaeras, contrary one to another, which would move laughter, if the church were not troubled by them, and the wisdom of God exposed to reproach.  
VII. Furthermore, by that general decree whereby all men are said to be elected under the condition of faith to be performed, 
Grevinch. p. 101 Decretum conditionale de quolibet si credat seruando. & Pag. 2. Decrevit salutem conferre sub conditione fidei prestande ab ijs qui. bus salutem ap. plitaret.  God is openly mocked: For it is a foolish decree, which is made under a condition, which condition, he that decreed it knew certainly in the very moment he decreed it, that it would not be fulfilled; especially if this condition cannot be fulfilled but by the help and power of him who decrees it: For by such a decree, God should set a law to himself, not to man. But it is manifest by experience that God doth not minister to all men the means that are necessary to the fulfilling of this condition: For he will not have his Gospel preached to all, neither doth he give the spirit of regeneration to all.  
VIII. Finally, what is to be judged of this general election, appears by the consectaries, and conclusions which are drawn thence; whereof that is the chiefest, and fare the worst, whereby they deny that the number of the elect is certain, and determined by the will of God, electing; whence it followeth that the election of particular persons, is not certain by the will of God: For if it were certain by the decree of God, that this, or that man, were of the number of the elect, then of several persons joined together, the whole sum and certain number would be made up. But that which Arnoldus saith, 
Arnold P. 192. Numerum statuitis certum esse & ex precisa dei ordinatione determinatum, qui nec angeri n●● minui possit idque ex eadem ordinatione longe viro aliter Euangelium & vera predestinationis doctrina que in genera tantum docet quales sunt electi.  Pag. 192. That the number of the elect may be increased or diminished, is such a thing, that there is no good man who doth not tremble at the hearing of it. For what is it in God, to diminish the number of the elect, but to change his opinion, and to take from the number of the elect, those which indeed being not sufficiently well considered of, and as having cast his accounts amiss, he had brought into the white roll of the elect, which should rather have been carried into the black book of reprobates?  
IX. Of the same evil stamp, is that of Grevinchovius against Ames, Pag. 136. making a half, an incompleate, and so a revocable election. In the Scriptures (saith he) men are called elect, 1. incompleately, according to the present state, in as much as they are such, to wit, faithful men for the present time, the last term of their life being excepted, in which, 2. Election is fulfilled. Behold a depending election, by which every most wicked man; is incompleately elect, and the decree of God is incompleate, until it be made complete by man, which surely are not, dogmata, but portenta, not doctrines, but monstrous opinions, which never came into the mind of any one, of whom the name of Christ is any where heard of.  
X. But the Scripture teacheth, that the number of the elect is certain, Revel. 6. The souls which are under the Altar are commanded to wait while the number of the brethren is fulfilled; Also that which Christ saith of the sheep that were given him, even before their conversion, john 10.1. As also that he saith, that all shall come to him, as many as are given him by the father; john. 6.37. And that none of his sheep can be taken out of his hand, john. 10.28. do all plainly declare, that the number of them is determined by the purpose of God. Saint Luke doth also accord, in whom, Chap. 10. v. 20. Christ thus speaketh to the Apostles: Rejoice not that the spirits are subject to you: but rather rejoice that your names are written in heaven. No less expressly doth the Apostle to the Hebrews speak, Chap. 12. v. 22.23. where he calleth the church, the heavenly jerusalem, the assembly of the first borne, which are written in Heaven. Hitherto pertains that book of life, concerning which it is spoken in other places. And, Reuel. 20. where they are said to be cast into the lake of fire, which are not found written in the book of life. The Arminians, Pag. 96. of the conference at Hage, do with a vain interpretation expound those words of Christ: Rejoice that your names are written in the book of life: For they will not have these words to be taken of election to salvation, but they will have this to be the sense of it; Rejoice that according to the present state of faith, righteousness, and obedience, ye are accounted for pious and godly men, yea for the sons of God. O good God, where is modesty! Here is neither reason nor colour for this. For, to be accounted faithful by men, is not to have their names written in heaven: Nor was there any cause that the Apostle should so rejoice, because men thought well of them, seeing that often times happeneth to him that is most wicked; and this had been much less, then that the devils did tremble at their voice, and fled from them: which yet Christ reckons to be but a small thing, in comparison of having their names written in heaven: Surely that speech, to be written in heaven, is referred not to the opinion of men, but to the purpose of God: And this phrase is taken from the Prophets, with whom, that is said to be written before God, which is fastened and determined by his decree. So, Esay 4. v. 3. they are said to be written for life, who were to be preserved by the purpose of God. And Chap. 65.6. Behold it is written before me, I will not keep silence, but will recompense: As if he should say, it is certain and determined by me, to revenge these wicked deeds.  
XII. I am ashamed of that shift, whereby some of them say, that therefore the names of the Apostles are said to be written in heaven, because they were elected to their Apostleship: For so the name of judas himself was written in heaven; in which respect, he had so little cause to rejoice, that even his very Apostleship turned to his destruction. Then also we have the words of the Apostle to the Hebrews, which are plainly agreeable to these, by which he calleth the faithful, the first begotten, which are written in heaven: which cannot be drawn to the election to an office, seeing it belongeth to all the faithful and the elect.  
XIII. The question of the book of life is a greater and longer question, not belonging to this place. I am not ignorant, that there is a certain book of life, which is not the book of election, but the Catalogue of them who profess themselves to be members of the Church, and are visibly grafted into the covenant, of which book there is mention, Eze. 13.9. Psal. 69. ver. 29. out of which book, there is no doubt but some are blotted. But when they are thrown headlong into hell, as many as are not written in the book of life; it is plain, that in this book is set down the certain and determined number of men, who while other are appointed to the fire, they alone are reserved to life; the number of whom can be increased or diminished no more now then in the last judgement.  
XIV. These things concerning that general and conditional election. Now let us come to the absolute election of several persons, which the Arminians would have to rest and depend on the foreknowledge of faith, and to be made for faith foreseen: The former of these elections hath the second place in the series and rank of the four decrees laid down by Armintus; the latter election hath the fourth place; that doth pertain to the antecedent will of God, this to the consequent; that doth go before, this doth follow man's will: Arminius saith, that God is disappointed of that, but cannot be disappointed of this.   

CHAP. XIX.  
The election of particular persons in respect of faith foreseen is confuted. It is proved that men are not elected for faith, but to faith.  
Out of the great abundance of places which the holy Scripture doth supply to us, we will tithe and choose out some that are most clear and most weighty.  
I. Saint Paul to the Ephesians, Chapter 1. vers. 3.4. hath these words, God hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him, before the foundation of the world. The Apostle doth plainly enough teach, that spiritual blessings, and therefore faith, are given us according to the eternal election, & as we were elected. Whence it followeth, that election is necessarily before these blessings, both in order and time. So he that saith, that the Soldiers received their donative and benevolence, as it seemed good to their General, doth manifestly say, that first it seemed good to the General before it was done, and that the certain and absolute will of the General went before this largesse and gift. Neither are those words of less moment which follow: He elected us in Christ before the foundation of the world, that we should be holy and without blame before him, in love. You see that we are elected to holiness, and not from holiness, or for holiness; and if we be elected to holiness, than also are we elected to faith, wherein our holiness chief consists. It cannot be denied that faith is a part of our holiness, unless by him, who also denieth, that incredulity in the profane is a part of their profaneness and vice: For by faith we are not only sanctified efficiently, but also formally; no otherwise then the wall is formally whited by the white colour. And if the Arminians could get it granted, that the holiness which is spoken of here, doth consist only in charity, yet they would effect nothing, nor would it ever the less be proved out of this place, that we are chosen to faith; for he that is elected to charity, is necessarily elected to faith, which begets charity, Gal. 5.6. Nor is it credible, that any one is elected to one part of holiness, and not to the other.  
Being beat therefore from hence, they seek other refuges. Arnoldus. p. 66. by elect, would have they that are called to be understood; as if election and calling were the same thing: but many are called, few are chosen, Matth. 20. Therefore among these elect (if Arnoldus be believed) there will be many reprobates; neither will this election be opposed to reprobation. The same man, pag. 142. doth contend, that these elect are the faithful, which is false in that sense he takes it, to wit, that they are considered as being already faithful, when they are elected: For how can they that are considered as being faithful, be elected to holiness, seeing in that they are faithful, they are already holy? Paul indeed speaks to the Ephesians, whom he calleth faithful and blessed: but not, if now they were faithful and blessed, they were therefore faithful before they were elected.  
This good man therefore hath devised another subtlety, and would have Paul to speak not of the election of particular persons, but of the election, whereby any one people is elected to the calling, by the Gospel. If this be true, it must needs be, that among the elect, before the foundation of the world, there were many reprobates: But the following words do not admit this interpretation; for the Apostle saith, we are elected, that we should be without blame, in love. He will have us to be elect, that we might endeavour to holiness and good works: Now good works are of particular men, and not of a Nation; neither by the elect can here be understood, the nations admitted into the covenant, seeing Saint Paul includes himself in this number, Hath chosen us in Christ, etc. Arnoldus himself doth sufficiently declare how little he trusts to this exposition, while he joins another which overthrows this: He saith, that here it is spoken of the election to glory, and therefore by holiness, would have salvation understood: But the Apostle doth fitly prevent this starting hole; for he adds, that we might be holy and blameless; but to be blameless is a virtue, and not salvation itself: Then also Paul expounds, how we are holy, to wit in charity, nor in the fruition and enjoying of glory. He understands the duties of charity which are exercised in this life, unto which to be exhorted after this life is needless. Finally, by their so various and diverse expositions, which overthrow one another, they do sufficiently confess, that they have nothing wherein they may be constant: And because they cannot master us by the weight of their expositions, they endeavour to overwhelm us by the multitude of them.  
It is of small importance, that from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, blameless, they gather, that it is spoken of the perfection after this life: For the Apostle will have us to be blameless, even in this life, as, Philippians 2.15. Where he commands us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blameless, and harmless, in the midst of a crooked and perverse generation. Certainly, when the Apostle saith, that we might be blameless in charity; it is manifest, that he doth not speak of the Saints enjoying glory, where there is no place for reprehension, nor for exhortation, to the duties of charity. There is no little force in the following verse: He predestinated us to the adoption of children, by jesus Christ. Out of this place I thus reason: Those whom God predestinated to adoption, he hath predestinated also to the spirit of adoption, to be given them, and this is nothing else but to predestinate them to faith; for the spirit of adoption is it that beareth witness in our hearts, that we are the sons of God, Rom. 8. and this testimony is faith itself. It is true indeed, that God appointeth no man to adoption, but whom God considereth, as one that by his gift will be faithful; but the same may also be said of those that are appointed to faith, which is appointed to none but whom God considereth as one that will be faithful: And surely they are grossly deceived, who think that the faithful are appointed to the adoption of children, seeing in that they are faithful, they are already children: This Saint john teacheth, chapter 1. To them that believed, he gave this prerogative, to be the sons of God.  
II. Agreeable to this place are also many other, 1 Cor. 7.25. I have obtained mercy of the Lord to be faithful, not because he considered me as already faithful, john 15.16. I have chosen you, that you should bring forth fruit: therefore he did not choose us, considered as already faithful, and therefore as already bearing fruit. Should we imagine, that Christ speaks here only of the election of the Apostles to their Apostleship? I think there is none of so impudent a face, who can deny that the same thing may be spoken of any of the elect, whereof there is none whom God hath not elected, that he might be godly and good: even as also there is no man, who is not of a shameless countenance, who will deny that all the following documents and lessons, do belong to all the faithful: These things I commend you, that you love one another: If the world hate you, you know that it hath hated me firsh, etc.  
III. Not unlike this, is that which the Apostle saith, 2 Thes. 2.13. God hath chosen you to salvation by sanctification of the spirit, and belief of the truth. He saith that we are elected to obtain salvation by faith, not for faith, and so faith is after election, and a certain medium, or middle thing, between election and salvation.  
iv The words of Ananias to S. Paul, Act 22.14. are consonant to this; God hath chosen thee, that thou shouldst know his will; by which knowledge, faith and assent to the Gospel is understood: for Saint Paul was not elected more to know the Gospel, then to believe the Gospel: Paul therefore was elected to beieeve, and so his election was before his faith.  
V The same Apostle, 1 Thessa. 1.3. praising the faith and charity of the Thessalonians, doth fetch the cause of these virtues from election itself: Remembering without ceasing your work of faith, and labour of lone, as knowing that you are elected of God.  
Here the Arminians do willingly stumble in a plain way: for by Election they will have Calling to be understood; which if it be true, the reprobates themselves will be elected, as being also called. Then also Saint Paul is deluded, as if he were not in his right mind: For what need Paul tell the Thessalonians, that he knew they were called by the Gospel, seeing Saint Paul himself preached the Gospel to them? He were a ridiculous Grammarian, who should tell his Scholars that he had taught; I know you have learned Grammar. Arnoldus, pag. 66. doth suspect that the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing, is to be referred to the Thessalonians themselves. But the good man hath dealt too negligently here, for he doth not see, that by this means, the Greek speech would be made incongruous and not agreeing, for than it must have been read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it might agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in the former verse. But distrusting this exposition, he hath smelled out that by the word election, excellency ought to be understood, which truly is an intolerable licence; seeing election differeth from excellency by the whole predicament; for election is an action, excellency is a quality, or a relation. Surely if it be lawful to bring such portents and monsters of interpretation, what will there be in the holy Scripture, which may not be deluded or depraved? Let Arnoldus bring another place, where Excellency is understood by the word Election: For although he that is elected, may be taken for him that excelleth, yet you shall never find Election to be so taken for Excellency. Neither ought it to seem a marvel that Paul saith, he knew of the election of the Thessalonians; for God might reveal that to him concerning the Tessalonians, which he revealed concerning the Corinthians, Acts 18.10. I have much people in this city. Or if that doth not please, it may be said, that Saint Paul, when he saw the Gospel received by the Thessalonians, with very great joy and much fruit, easily persuaded himself that many of that people belonged to the election of God.  
VI The same Apostle, in the beginning of his Epistle to Titus, calleth himself, the Apostle, according to the faith of Gods elect. It is plain, that faith is said to be of the elect, because it is peculiar to the elect, or else it were not rightly adorned with this elegy & commendation, and that by the confession of Vorstius himself: 
Collat. cum piscat. Sect. 118.  Faith (saith he) is called the faith of the elect of God, Titus 1. because faith is a proper mark of the elect, etc. But why is faith peculiar to the elect? is it because as many as have true faith are elected by God? But the Arminians deny this; for they writ of the Apostasy of the Saints, and think that the most holy men may fall away. It remains therefore, that faith is said to be of the elect, which God giveth to the elect, and which is a fruit of election.  
The Arminians avoid this dart and argument, by saying, that by the name of faith, is understood doctrine: But they do not well avoid it so, for the doctrine of the Gospel is not peculiar to the elect, neither can it be called the doctrine of the elect, seeing it is preached also to wicked and profane men Here therefore we may see the Apostle and Arminius to be striving together: Saint Paul saith, Faith is of the elect: 
Arnold p. 186. Fides non est pracise electorum, sed electio sidelium.  Armintus on the contrary part saith, that election is of them that are faithful, and who are considered as already believing.  
With like licentious liberty, do they abuse the word, of the elect, by which they will have those that are called, and are holy to be understood: But after what manner? Seeing that according to Arminius, among them that are called, and holy, there are many reprobates; the elect therefore, by this means shall be reprobates. Is the Scripture thus to be deluded? But let us see other places.  
VII. Noteable are the words of Christ. Luk. 10 20. Rejoice, that your names are written in Heaven. Christ speaketh to men that were living, & who had not yet persevered in the faith to the end: Yet notwithstanding, their names were already written in Heaven, their salvation was determined by the certain purpose of God: Their election therefore, was before their perseverance in faith, contrary to which is the opinion of Arminius, who will have perseverance in faith, to go before election, and will have us to be elected for faith foreseen.  
And if election be not peremptory, & immutable, but after final perseverance, as the Arminians would have it, than we must say, that the names of the Apostles, who did then first enter the race of Christian profession, were so written in Heaven, that yet it was in the power of the Apostles to fall away from the faith and so to be reprobated; And therefore they could bring it to pass, that Christ should lie: See to what the audacity of these innovators doth come. Furthermore, that that is said in the Scripture to be written in Heaven & before God, which is appointed & determined by his eternal counsel, we have proved in the former Chapter; where we have rejected that unsavoury and rash interpretation of the Arminians; we will have the writing of our names in heaven, to be nothing else then to be accounted the children of God, by the present state of righteousness, and that for no other argument, then because they will have it so.  
VIII. S. Paul. Ephes. 2.8. By grace ye are saved through faith: He doth not say, that they are saved for faith fore-seen, but by faith, as by the means to salvation: And if God doth not save us for faith fore seen, he neither will save us for faith fore-seen, nor doth he elect us for faith fore-seen: For to elect, is to be willing to save.  
IX. The same words, By grace ye are saved through faith, do plainly say, that faith is the means to salvation: & if salvation be the end, and faith the means, it must needs be that God thought of giving salvation to Peter & Paul before he thought of giving them faith, whereby they should come to salvation: for the end is first in the intent before the means: so habitation is intended before building, life before food, health before physic. With what face therefore dare the Armint. say, that God had decreed to give Peter and Paul faith, before he had decreed to give them salvation.  
X. But here Arminius hath laid aside shame, and doth deny that salvation is God's end; but he saith, that salvation and faith are the gifts of God, tied together by the will of God in this order, that faith should go before salvation, in respect of God the giver, and in the thing itself. These are the words of Arminius, which are cited and allowed by the Arminians, in their answer to the Epistle to the Walachrians. Pag. 93. But besides that, I had rather believe Saint Paul, teaching that we are saved by God, through faith. Arminius himself doth seem to me to grant the same thing, while he doth deny it: For it is not likely, that God is willing, that faith should go before the obtaining of salvation, unless because he will give and bestow saith unto salvation. Now that which helpeth to obtain salvation, is the means by which we come to salvation, as to the end. Greuinchouius following him, Pag. 12. doth deny that God intended the salvation of certain men in particular, as an end. And Pag. 124. We have said (saith he) that faith is to be considered two manner of ways, either as it is prescribed and to be performed, or as it is already performed: As it is to be performed, it is not the means, but the condition, and the thing required: But as it is performed, it is the means to man, by which he doth obtain salvation, promised under the condition of faith. The Reader shall observe his excellent wit. This man will have faith, then, to be the means to salvation, when it is performed, that is, when faith ceaseth: For the Arminians than think faith to be performed, when one hath persevered in faith to the end; at which time vision and sight succeedeth to faith ceasing. Therefore (if Arminius be believed) saith will then begin to be the means of salvation, when it is not faith: Then also that saying, that faith performed, is the means for man, not for God, is very weak: For faith is the means for a man to come to salvation, for no other cause, then because God willeth and causeth that man should come to salvation by faith: So he that saith, that food is the means for a man to live, saith also that it is the means that God doth use for the sustentation of man's life.  
XI. It is of no small importance that the Apostle in the same place, calleth faith the gift of God: By grace ye are saved through faith, 
Ephes. 2.8.  and that not of yourselves, it is the gift of God: For the Apostle will not have salvation alone to be the gift of God, but also faith: For he that giveth the end, giveth also the means; as he that gives us life, gives us also means to maintain our life. So Philip. 1.19. It is given to you for Christ, that is, in that which concerneth Christ, not only to believe on him, but also to suffer for his sake: Therefore to believe in Christ, is the gift of God. Wherefore we are not rightly said to be elected by God for faith foreseen, seeing God himself gives faith: For God is not said (unless it be very unproperly) to foresee those things which he himself determined to do. He would not be thought to have a sound brain, who should say that God foresaw the Sun would be round or shining, for God himself turned it into roundness, and put the light into it. How greatly the Arminians err here, and that it follows of their doctrine, that faith is not the gift of God, although sometimes they speak otherwise, shall be seen in the right place.  
XII. Thither also belong the words which are in the eleventh verse of the first chapter. 
Ephes. 1.11.  Being predestinated according to the purpose of him who worketh all things after the counfell of his own will. If God hath predestinated any one to salvation, he worketh also all things which are necessary to the execution of that decree, and if all things, than also faith: Faith therefore, is something after predestination, for it is a part of the execution of that decree.  
XIII. There is a noteable place, Acts 13.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They believed as many as were ordained to eternal life. While Paul preached to the men of Antiochia, some believed, some refused the Gospel: Saint Luke brings this cause why they did not believe, to wit, the ordination and decree of God. Election therefore is before faith, because the election of God, is the cause why men believe. According to Arminius, Saint Luke ought to have spoken thus: And as many as believed were elected by God, in reward of their faith: But contrariwise he saith, they believed, because they were elected.  
Socinus, and after him Arminius, do deprave and corrupt this place with very great wickedness. For by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that were ordained, they understand, they that were disposed, prepared and inclined, or well affected: as if Luke had writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Certainly a bold evasion, and an interpretation without colour and example: For neither the Scripture, nor any man, that I know, ever took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this sense. To which purpose when many examples may be heaped up, yet they are most fit which are taken out of the book of the Acts itself, that it may appear in what sense Saint Luke doth always take this word, Chap. 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they decreed or determined that Paul should go up. And Acts 28.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had appointed him a day. So Saint Paul, Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The powers that are, are ordained, or appointed by God. So S. Chrisost. Hom. 30. upon the Acts doth interpret this place of the Acts, as many as were ordained to salvation, where he rendereth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, severed by God, and foredetermined. Then also, although the word were ambiguous, reason itself would convince this: For none of the unregenerate can be well disposed, or well affected to eternal life: But all these men of Antiochia, before they believed the Gospel, were unregenerate, therefore they were ill disposed to the obtaining of salvation. Let the school and followers of Arminius tell me, what disposition was in the thief who was crucified with Christ, to believe before he did believe: Or in the Apostle Paul, when like a wolf he did rage against the flock of Christ, and swelling with pharisaical pride, was a most eager maintainer of righteousness by the Law; yea also common sense doth abhor that kind of speaking which they device: For we are not wont to say, that one is well disposed, or prone, or well affected to blessedness, but to virtue. This inclination must be to do something, and not to enjoy or obtain something. So one may be said, to be inclined to the exercise of his body, but not to health; to the combat, not to the reward or victory: Or if any one please to take the word dispositum, disposed, for cupido, desire, there is no man who is not disposed to salvation.  
It is not for nothing, that the Greek hath not the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply and alone, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many as were appointed: By which preterpluperfect tense is plainly signified, not a present disposition, but an ordination that went before.  
It is to no purpose, that they therefore gather, that by those that are ordained, are understood, those that are disposed, because in that place, they are opposed to them that are unworthy. For Luke here makes no opposition, nor if he did, would it any thing hinder us, who know that by the very election to faith and salvation, men are made worthy, and therefore also we are opposed to those that are unworthy. In the mean time let the Reader judge, what, and how wicked a doctrine this is, which doth make men to be worthy, before they believe, and that some are found among Infidels, who are worthy of salvation.  
XIV. Mark 13.22. False Christ's and false Prophets shall arise, and shall show signs and wonders, to seduce, if it were possible, the very elect. There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cause and reason of it given in the word Elect: For the cause is noted, why some cannot be finally deceived, to wit, because they are elected. Election, therefore, is before perseverance in faith to the end, as being the cause of perseverance: And that which is the cause of perseverance in faith, is the cause of faith. That which is the cause why one doth always believe, is the cause why he doth believe: Therefore the opinion of Arminius doth fall to the ground, by which he determineth, that not only faith, but also perseverance in faith, is before election. and that God in electing doth consider it as a condition already performed and fulfilled.  
XV. The words of the Apostle ought not to be omitted, 2. Tim. 1.9. He hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus, before the world began. These words seem to me to be diametrically, & directly contrary to Arminianism: For the Apostle doth not only deny, that we are saved for the foreseeing of works, but also he brings the eternal decree of God, to exclude the respect of works. But if God hath not elected us for the foreseeing of works; then certainly, not for the foreseeing of faith, which doth beget and effect works: And if God hath not elected any one for the foreseeing of faith, then certainly, not for the right using of grace, nor for the obedience of faith, for as much as this using and this obedience, is manifestly a work: Neither is it any doubt, but that to embrace the Gospel by faith, is a kind of work and action of the will.  
XVI. What? 
Arnold cont Gomarum. Pag. 4●. Arminius dicit ip●um credere in Christum nobis in iustitiam imputari, non ut infirumentum & P. 35. dicet fidem estimati pro ●●edien i● & op●re. Vorst. Cat. Error on Siber. P. 41. Fides nobis ad iustitiam 〈◊〉 putatur formal●er. Bretius Epist. ad Sabr. P. 69. 70. Non est in●ptum dicere cum Deus ipse ●d aicat, no● habitu sen qualitate inherente iustificari. Idem dicit Vorst. Cat. Err●rum Sibr. P. 61. & 54. Impiutper paenetentiam iustificatur.  That Arminius doth acknowledge faith not only to be an action, and therefore a-work, but doth also contend, that faith is imputed for righteousness, not as an instrument, that is, not as it apprehendeth Christ, but as it is a work and an action? The words of Arminius, are reported by the Walachrian brethren, in their Epistle, and they are these: Faith is imputed for righteousness, not as it is an instrument, but as it is an action, although it be by him, whom it apprehendeth. Neither do the Arminians in their answer deny it, but do willingly acknowledge that these are Arminius his words, and Pag. 87. they do defend him. The same men in the page going before, do confess that Peter Bertius, a man of special name amongst the Arminians, is of opinion, That the very act of faith, is imputed to us for righteousness in a proper sense, and therefore that we are justified by faith, as by an inherent quality; which ulcer I do not touch here: But I only take that which makes for the present matter, to wit, seeing that faith itself, is not only an action and a work, but that also according to the mind of the Arminians, we are justified by faith, in as much as it is an action and a work, and an inherent virtue; it is plain, that the foreseeing of faith is excluded, by that very eternal good pleasure of God, which the Apostle useth to exclude the foreseeing of works, seeing that faith itself, is also a work and an action; yea, and doth justify, as it is an action, if Arminius be believed.  
XVII. Hitherto pertains that which is said, Rom. 9.11. The purpose of God, which is according to election, not of works, but of him that calleth: because faith itself is a work, and doth justify as it is a work (as the Arminians will have it) and to use grace aright, is with them to work.  
XVIII. The Scripture speaketh of the decree of election, as of a certain & immutable decree. 2 Tim. 2.19. The foundation of God standeth sure, and hath this seal, the Lord knoweth them that are his. And Romans 9 That the purpose of God, which is according to election might stand. And john, 10.28. I give to my sheep eternal life, and they shall never perish, neither shall any man pluck them out of my hand. And chap. 6.37. All that the father giveth me, shall come to me: whereunto add that which is, Mark. 13. that the elect cannot be deceived. Did Pilate think it was an unlawful thing to change the title of the cross, which was written by him; and will it be a thing worthy the majesty and wisdom of God, to cancel those things he writ, and having changed his opinion, to wipe out those which he had set into the white register of the elect? He therefore doth not think well of God, and doth subvert the doctrine of the Gospel, who will have the decree of the election of men to be mutable, and revocable, and to depend on man's will. We have heard that Grevinchovius doth deny the decree of election, to be peremptory and absolute, while we live here. And the whole School of Arminius, doth cry out with one voice, that the number of the elect is not certain and determined by the election and will of God: But if the number of the elect be not certain by the will of God, than neither is election itself certain. And surely, they justly make election mutable, who make it to depend on man's will: for they will have election to rest on faith foreseen, and faith itself to depend on man's freewill. Indeed they say, that preventing and accompanying grace, is necessary to believe; but the use of this grace, they will have to be in the power of man's will, which always hath this liberty, that it may use that grace, or not use it. And we shall see in his place, that the Arminians teach, that the grace of God is not the total cause of faith, but only a cause in part.  
Finally, you may every where find, that election is made by the purpose and good pleasure of God, and for his mere grace, as 2 Tim. 1.19. Ephes. 1. ve. 5.6. and 11. Rom 9.15. and 11. ver. 3. But I find no where that any one is elected for faith foreseen; neither do the Arminians prove it any otherwise, but by consequences fare fetched, which we will examine in their place and order.   

CHAP. XX.  
Election for faith foreseen is confuted by places taken out of the Gospel of Saint john.  
THis contention will cease, if we stand to the testimony of Christ himself; in the Gospel according to Saint john, he faith many things which cut this knot, and leave no place for doubting.  
I. john 6 37. he thus speaketh to the jews, Whatsoever my father giveth me, shall come to me: To come to Christ, is to believe; for so Christ himself expounds it, verse 35. He that cometh to me, shall not hunger, and he that believeth in me shall never thirst: He might have said in both places; He that cometh shall not hunger, nor shall thirst; but in the latter place he puts believe, for come, that we might know that we come to Christ by believing. The meaning therefore of Christ is, that those that are given him by the father, will believe in him.; and they are given to the son, who are therefore given, that he might save them, and they might be his flock. The sense therefore of these words, whatsoever my father giveth to me, shall come, is this, Whosoever my father giveth me to be saved, shall believe in me. They are given then to Christ, before they can come, or can believe; for therefore they come to Christ, and believe, because they are given him. But Arminius will have them believe before they be given, for he will have them to be elected, and therefore to be given to Christ for faith foreseen. Christ saith that therefore they come, because they are given him: the sectaries on the contrary say, that therefore they are given, because they come.  
In another place, the headstrong obstinacy of these men, doth no less discover itself, by them who are given to Christ; they would have the faithful to be understood, as if Christ had said, he that believeth in me will come to me. But we have already proved, that to come, is the same that it is to believe. The sense therefore of these words of Christ, according to Arminius, will be this; Whosoever doth believe, shall believe in me: Add to these, that seeing in the Arminian election, faith and perseverance in faith is considered as already performed, and therefore they that are elected, are considered as dead, or in the very limits of life and death; they cannot be said to come, who have not already measured out the course of their life. Neither by them who are given to Christ, can be understood those which first gave themselves to Christ; for this were not to give themselves to the son, but to be willing that the son should receive them coming to him. He indeed receiveth those that come, but they therefore come, because Christ draweth them; as he himself saith, verse 44. No man can come to me, unless the father, that sent me, draw him.  
The Arminian conferrers at the Hage, pag. 87. do suspect, that by those that are given to the son, are to be understood, not the faithful, but those that are given to believe. But seeing the Arminians are of opinion, that the reprobates also are given to believe, and that God doth seriously intent their faith and salvation, they should be falsely said, that they were to come to Christ, that is, that they will believe, as many as are given him to believe. The very words of Christ do affirm, and common sense do convince this, that by those that are given to Christ, are understood his flock, and therefore the elect: for as much as those that are given to Christ, are here severed from those that are not given.  
II. john 8.47. Ye therefore hear not, because ye are not of God: They therefore which hear and believe, do therefore hear and believe, because they are of God; and to be of God, what is it else, then to belong to God? As on the contrary part, verse 44. they are said to be of the devil, who belong to the devil. Seeing then that Christ himself doth witness, that therefore some men believe, because they belong to God; who doth not see, that it must needs be, that they first belong to God, before they believe, for as much as to belong to God, is the cause why they believe?  
III. Nor is there less force in the words of Christ, john 10.26. Ye believe not, because ye are not of my sheep: They then who believe, do therefore believe, because they are of the sheep of Christ: Not according to Arminius, who would therefore have them to be of the sheep of Christ, because they believe. It pleaseth the Arminians to have the faithful understood by the sheep of Christ, and I do not deny, but that the sheep of Christ, are they which believe; but I deny that the word sheep, can be so taken in this place: For so an unsavoury tantalogy and vain repetition should be put upon Christ; ye believe not, because ye believe not. This is a declaration of it, that a little before he called those also his sheep, which were not yet converted: Other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice.  
iv So, john 17.6. I have manifested thy name unto them which thou gavest me: Therefore first they were given, before Christ declared to them the name of God, by which declaration they received faith. The Arminian conferrers at the Hage, pag. 87. think that it is here spoken of the Apostles, who did already believe; but they prove nothing by it: for this being granted, yet that stands which I maintain, that the Apostles were first given to Christ, before he had declared himself to them. But that it is not here spoke of the Apostles alone, Christ himself doth expressly witness, verse 20. Neither pray I for these alone, but for them also which shall believe on me, through their word. And seeing that ver. 9 they are opposed to the world, it appears that these things are to be extended to all the faithful: Unless, perhaps the School and followers of Arminius, do think that the Apostles alone are they that are not of the world, and that they alone are exempted from the curse of the world. Furthermore, seeing there is no part of the Scripture which doth bring more comfort, nor doth more uphold our faith, striving with temptations, than this divine and large prayer of Christ, because the petitions of Christ, making intercession for us, are so many secret promises and declarations of the good will of the father, which doth always agree with the petition of the son; let the Arminians see with what spirit they are led, and why with so great diligence they endeavour to defraud us of that comfort, which is certainly taken from us, if this Prayer of Christ doth intercede for the Apostles alone; and if the Apostles only be meant by those that are given unto Christ.   

CHAP. XXI.  
The same is proved out of the eight and ninth and the eleventh Chapter to the Romans.  
SAint Paul in the eight to the Romans, treating of Predestination, doth easily drive away all the clouds of error. His words are these, Verse 28.29.30. We know that all things work together for good to them that love God, to them that are called, according to his purpose: For whom he did foreknow, them also he did predestinate to be conformed to the image of his Son, that he might be first borne among many brethren. Moreover, whom he did predestinate, them also he called, and whom he called them also he justified, and whom he justified, them also he glorified.  
I. First of all, that speech offers itself, that we are predestinated, that we might be made conformable to the image of Christ: And seeing this conformity in this life, is by faith and charity; it is plain by the Apostle, that we are justified to faith, and not for faith. I know indeed that Christ himself had not faith, as faith is taken in the Gospel; but seeing that the conformity of the faithful with Christ is placed in charity, righteousness, and holiness; and these are the effects of faith, which doth work by charity: he that saith we are predestinated to charity and righteousness, doth also say, that we are predestinated to faith, which doth effect and work all those things; no otherwise then he who is appointed to go and to breath, is appointed also to life.  
II. What say the Arminians here? Why, they by conformity with Christ, understand the cross, and afflictions for Christ: But the following words disprove that, that he might be first borne among many brethren: For Christ is the first begotten of the sons of God; as for other causes, so also because he being more liberally furnished with the gifts of the holy Ghost, is an example of righteousness and holiness; being anointed with the oil of gladness above his fellows, Psal. 45. even as the first borne receive more of their father's goods: But that he should be called the first borne for the cross and for afflictions, is a thing new and insolent, and that which reason abhorreth. Also it is certain, that that which Saint Paul speaketh of, doth belong to all the faithful. For he addeth, whom he did predestinate, them also be called, whom he called, them also he justified, whom he justified, them also he glorified. Glorification, justification, calling, predestination, are the four links of that chain belonging to the conformity unto the image of Christ, and they are so interlaced & enfolded, that by no means they can be pulled asunder: For all that are glorified are justified, all that are justified are called by that effectual calling, which is peculiar to the elect; all that are so called are appointed, that they should be conformable to the image of Christ. Let the sectaries tell me, whether glorification, justification, and calling, do not belong to all the elect: For Arminius, while he doth restrain this conformity to afflictions, he maketh many elect, that are not conformable to Christ, because many of the servants of God, even of the best, have had peace without interruption, and quietness with honour. Do the Arminians wipe themselves out of the number of the elect, who in the height of peace, forgetful of the cross of Christ, have moved this sink, pernicious and deadly to themselves, and to the Church? I am not ignorant, that these things are spoken by the Apostle, to the comfort of the afflicted, to whom all things turn to good. But what lets, that he should not comfort them by those lessons which might belong to all. So the Apostle Saint Peter, 1. Pet. 2. when he had commanded servants to be subject to their masters, not only if they were good, but also if they were evil and rough; a little after he doth exhort them to patience, by those instructions which are common to all Christians, admonishing them that it is pleasing to God, if any of them endure troubles for conscience sake; that Christ being innocent, therefore suffered, that he might leave us an example, that we might walk in his steps: And it is no doubt, but that these that are here said to be predestinated to conformity, unto the image of Christ, are the same with those, who in the same place he saith, are called by the purpose of God: But they that are afflicted for Christ, are not only called, but also all the elect; among whom there are many that are free from persecutions.  
III. Especially observe, that Saint Paul here doth speak of the election of particular persons, those whom he Predestinated, and those whom he glorified, for but some, and that a few are glorified. These Innovators, will have the election of particular persons to be after calling and they will have them to be elected, whom God forseeth will follow him calling; and they make election to rest upon this foreseeing. But Saint Paul here maketh election to be before calling, when he saith, Whom he predestinated them also he called, whom he called, them also he justified; whom he justified, them also he glorified: For as in order and time, justification is before glorification; and calling before justification, so also the predestination of several persons is before calling.  
IU. But it is worth the labour, to consider the links of that Apostolical chain, Whom he predestinated he called, whom he called he justified, whom he justified he glorified, Do not you see how we are predestinated to our calling, and by our calling to justification? And seeing that we are justified by Faith, it followeth that we are predestinated to Faith: For how can he be predestinated to justification by Faith, who is not predestinated to Faith? These things strike at the life.  
V I let pass, that the Arminians do overturn those words of S. Paul, whom he justified, them also he glorified; while they affirm, that many are justified who are reprobates. This they clearly show in their Epistle against the Walachrians, Pag 40. They who believe for a time, may be said to be justified, whom the event doth show to be reprobates.  
VI In the same chapter, v. 16. he saith, The spirit of God beareth witness with our spirit, that we are the children of God. I demand whether this tesiemony of the spirit be certain or doubtful? If it be doubtful, the spirit of God is accused of a lie. If it be certain, I demand on what foundation doth this certainty rest? Doth it rest on the power of freewill? Why this is a doubtful and deceitful certainty. Or is this testimony certain, because it is given to none but them, whom God hath certainly appointed to salvation? Why, this is that very thing, which we affirm, and the Arminians deny.  
VII. There is no less force in the ninth chapter to the Romans, where the Apostle doth throughly and largely treat of Election and reprobation. The scope of the Apostle, is to teach, that election and salvation, is not of the works of the law, but of God, calling and having mercy, and his scope is not (as Arminius feigns) to treat of justification by faith. I will not repeat those things which are spoken, chap. 15. where we haver pressed Arminius, torturing the Apostle, that he might draw him, against his will, to the patronage of his cause.  
VIII. Thus much the careful Reader shall observe; that Paul after he hath spoken of the purpose of God, according to Election, doth presently lay down jacob, for an example of that Election; whom God loved before he had done any good or evil, and therefore before he had believed (for to believe, is to do something) and so Election went before Faith. Yea, although to believe the Gospel and obey it, were not an action; yet if election went before the consideration of works, it must needs also go before the consideration of Faith, from which works do flow: For if Faith should go before Election, God in electing could not consider Faith, but as bringing forth works, for otherwise he had considered Faith, not as it is, but as it is not.  
IX. Also that which he saith, v. 16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, were false, if God had mercy on men for faith fore-scene. For the Arminians do hold this steadfastly, and defend with greatest diligence; that God giveth all men power of believing in Christ, yea, and that he is bound to give it, and how great grace soever God may give to believe in act, yet it is in the power of man's free will to use this grace or not to use it; to believe or not to believe, and that that man is elected by God, whom he foresaw would believe, and whom he considereth as already believing. According to this doctrine, it may rightly be said, that salvation is of him that willeth and of him that runneth, and not only of God that showeth mercy: But if Paul therefore said, that it is not of him that willeth, because it is not alone of him that wills, why shall it not be also lawful to say, that it is not of God that showeth mercy, because it is not alone of him showing mercy, but also of man's free will.  
X. But if to that question whereby it is demanded, why God of one and the same Mass, hath loved one and hated another, why he had mercy of one, and hardened the other; it may be answered, that it was done because God foresaw that the one would believe, and the other would not believe: Saint Paul ought not to have blamed the demander, and commanded him to be silent, seeing the cause of this difference is in readiness, to wit, in the one, faith was foreseen, in the other unbelief was foreseen. Did Saint Paul seem to Arminius, either not to be quick of understanding, or to be scrupulous without cause? But lest he should be compelled to say this, he hath devised I know not what subtleties, and monsters of interpretations: Such as are these. Of him that calleth, that is, of Faith: And of God that showeth mercy, that is, that justifieth not for works, but for Faith, which mercy, notwithstanding is common to many reprobates. Then also that speech, I will have mercy on whom I will have mercy, by cuius, whom, he would have qualium, what sort of men, to be understood. And it is not of him that willeth, to wit, righteousness is not: For he denyeth that these are to be understood of salvation, as if salvation were of him that willeth: Even as to have mercy, if Arminius be believed, is not to save, but to give the means to righteousness, And many more such like, which are either inconvenient or wrested, which we have examined in the 15. chapter.  
XI. Add to these that which is in the eleventh to the Romans, 
Rom. 11.5.  At this present there is a remnant according to the election of Grace. By this remnant, or reserved portion, are understood those jews who cleaved to Christ, and who did not fall from the covenant with the rest. We have here therefore the cause why these persevered in the Faith, and have not fallen from grace, to wit, because the reservation was made according to the election of grace: Therefore perseverance in Faith, is according to the election of grace, and not election, according to perseverance in Faith. as Arminius would have it. Arminius, that he might shift off this place, saith, that it is here spoken of election to righteousness, not of election to Faith, which although it be false, yet it doth not infringe the force and evidence of this place: For, whosoever is elected to righteousness, is elected to Faith. And surely I cannot sufficiently marvel at that which Arminius saith, Pag. 222. What is that which is by grace? 
Armin. in Perk. pag. 222.  It is election to Faith, nothing less, but it is election to righteousness, as if there were any righteousness without Faith: Or as if he who refuseth Faith, doth not also refuse righteousness. Surely these things sound of Socianisme, and do show that there is under them some hidden ulcer: Also what is it to the purpose to contend, that it is here spoken of election to righteousness, seeing according to Arminius, this is not certain by the will of God, but doth depend on man's freewill.  
XII. Arnoldus, Pag. 346. dealeth more warily: He thinks that it is spoken here of the rejection of the jews, and taking in of the Gentiles: But the word remnant, or reservation, doth confute this, for from hence, as also from the former verses, it is manifest that he doth inquire the cause, why a few of the jews, only a remnant, do belong to the covenant, being afterwards to explain how the Gentiles were engrafted into the place of the rest, which were rejected and cut off.  
Finally, against these places of Scripture, the Arminians (although they be acute and witty men) do so fly the encounter, they do fight so recoylingly, they do so entangle themselves, that they seem either to be unwilling to be understood, or to distrust their own cause: Furthermore, if they say true, no man yet had understood what Christian Religion is.   

CHAP. XXII.  
The same Election, in respect of Faith foreseen, is confuted by Reason.  
I. REason itself doth agree to the Scripture: For if perseverance in Faith, be considered in Election, as a thing already performed, no man is elected but he is considered as dead, and as having finished his course, for no man can be said to have persevered until the end, but he which is come unto the end.  
II. Hence also it appeareth, that Arminius is contrary to himself; For he saith, Election is of them that believe: But they that are dead cease to believe: Therefore, that Arminius might be constant to himself, he ought to say, that Election is of them that cease to believe, and not of them that believe.  
III. Also if election to glory, be made for some foreseen virtue, Christ himself, as he was man, was not predestinated to glory: for he was not carried to such a height of glory, for the foreseeing either of faith, or works, or any virtue; for whatsoever virtue or holiness is in Christ, as he is man, doth flow from the personal union with the divinity, and from the purity of his conception, by which he was free from original sin. Therefore this his holiness cannot be said to be foreseen, but to be decreed. Nor was he predestinated for holiness, but to holiness. And that the election of the head, should be contrary to the election of the members, and that the head should be elected to virtue, the members for virtue, no reason doth admit.  
iv Add to these, that while election is said to be for faith foreseen, there is appointed an election, which doth not belong to infants that are taken away by an immature and untimely death, because they want faith.  
V Yea, election for faith foreseen, cannot be called election, but it is an admission and receiving of them who come to Christ by Faith, and of them, who by their freewill, using Grace well, do first choose God, in whom they put their trust before they be chosen by God. Christ on the contrary side saith, john 15.16. Ye have not chosen me; but I have chosen you. The Arminians, while they contend that it is here spoken only of election to their Apost●ship, do not obscurely confess that this place doth hurt them, if it be there spoken of election to salvation: their will is therefore in the work of salvation, that God be chosen by man, before man be chosen by God. Go to then, let us grant, that it is here spoken only of election to their Apostleship, for that doth not a little further our cause. For if the Apostles were elected to their Apostleship, not for any foreseen virtue, but were elected to receive those virtues and gifts, by which they might execute their Apostleship; it is much more likely, that man is not elected to salvation for any foreseen virtue, seeing eternal salvation is a fare greater benefit than the Apostleship, and further removed from the power of man, and more exceeding our capacity, and therefore it is a thing whereunto we have much more need of the help of God, and which is less in the power of man's freewill, than the obtaining of an Apostleship.  
VI By the same doctrine, faith in Christ, is made a thing of man's freewill, in the power whereof, it is to use grace, or not to use it, to believe, or not to believe, and to use, or not to use those powers to believe, which are given unresistably. Surely Arminius, had never said that election had been for saith foreseen, if he had thought that God had certainly decreed to give faith to some certain men, whom he elected to salvation, for he acknowledgeth no precise and necessary decree of God of giving to any one the very act of believing: For this speech were unapt, God elected Paul because he foresaw that he would give him Faith: If in election faith be considered as already performed, and as that on which election doth rest, it must needs be, that God hath not wrought it: Otherwise God should be said to be willing to save a man, because he determined to give him faith; when on the contrary side, he doth therefore give faith to one, because he hath decreed by his certain and immutable will to save him.  
VII. What is to be thought of this doctrine, 
Armin. in Perk. p 283 & 224. Causa totalis cur iste credat is●e non, est voluntas Dei & liberum arbitrium h●minis.  may be gathered by the consequents which they build on this foundation: such as are these; The election of God in this life is not certain, nor irrevocable; the number of the elect is not certain and determined by the will and election of God: the grace of God is not the total cause of faith, which is a grievous speech, and overthroweth the foundations of faith, as we have already proved, and hereafter more shall be spoken of the same thing.  
VIII. What a thing is it? that by this opinion, no man can believe that he is elected: For if any one did believe he were elected, he would believe also that his faith was after his election. So he that believeth he is a man, was a man before he believed it: and if faith and perseverance in faith, doth go before election, he who believeth in Christ, may indeed presume or hope that he is elected, after he hath persevered; but he cannot believe that he is already elected, seeing according to Arminius, no man is elected, but after he hath believed, and when he hath ceased to believe. Hath therefore this pernicious doctrine torn the bowels of the Churches of the Low-Countries, that it might pull out of their minds he confidence of Election, and that no man, unless it were impudently and falsely, might believe that he is elected by God to salvation?   

CHAP. XXIII.  
The opinion of Saint Austen concerning Election for faith foreseen.  
WE are beholding to Pelagius and his sectaries, for the learned Treatises of Saint Austen, full of good fruit, wherein he hath explained more fully and more plainly than any other, the heads of Christian faith concerning Grace, Free will, and Predestination: For before Pelagius his time, these things were handled generally and grossly, and not exactly enough: Saint Austen himself, in his book of the Predestination of the Saints, Chap. 3. and of his retractations, lib. 1. cap. 24. and in many other places, doth confess, that he at the beginning writ, with little consideration, concerning these things; the holy man was not ashamed to change his opinion, after he sharpened his wit at this whetstone of contentions, and the sparks of truth broke out of the disputation.  
The heresy of Pelagius being driven away, the relics of the Pelagians did yet remain in France, who to keep back envy, lest they should seem to favour Pelagius, they did distinguish nature from grace: But they did affirm that sufficient grace was offered to all men, and that it did extend as fare as nature: they did acknowledge an election, but it was conditional and not absolute. For they were elected by God whom he foresaw would believe and use his grace well. And these are their opinions, That election is for faith foreseen; and that the number of the elect is not determined by the certain decree of God. They said that the fruit of the doctrine of Saint Austen concerning election according to the purpose of God, was either desperation, or a benumbed sluggishness, if the reprobate man cannot be saved by any labour and contention, nor he that is elected be deprived of the kingdom by any negligence. It is not amiss to set down their words, taken out of the Epistle of Prosper to Saint Austin, which is inserted in the seaventh Tome of Saint Augustine's works: They determine that the propitiation, which is in the Sacrament of the blood of Christ, is propounded to all men, without exception; that whosoever will come to faith and to baptism, may be saved. And that God fore-knew before the making of the world, who were to believe, and who by faith (which afterwards was to be assisted and helped by the grace of God) were to remain: And that he predestinated those to his kingdom, who being freely called, he foresaw would be worthy of election, and would departed out of this life with a good end, etc. But they say that the opinion of Saint Austen doth take away from them that are fallen, the care of rising again, and doth yield occasion of a heavy dulness to the Saints, etc. They do not yield that the predestinated number of the elect can neither be increased, nor diminished: this is mere Arminianism, the very same opinion; we are assailed with the same calumnies wherewith Saint Austin was.  
Against these Semipelagians, the holy man writ a Book of the PRedestination of the Saints; out of which Book, it will not be from the purpose to take out and allege some places.  
Chap. 3. We read (the Apostle saying it) I obtained mercy, that I might be faithful: He doth not say, because I was faithful: It is given then to him that is faithful, but it is given him also that he might be faithful.  
Chap. 17. Let us understand the calling whereby men are elected, not they which are elected because they believed, but they which are elected that they might believe. For this the Lord himself doth make plain enough, when he saith; Ye have not chosen me, but I have chosen you: For if they were therefore chosen, because they believed, they had first chosen him, by believing in him, that they might deserve to be elected. And a little after: They did not choose him, that he might choose them, but that they might choose him, he chose them, because his mercy prevented them, according to his grace, not according to their desert. And in the same chapter; God then elected the faithful, but it was that they might be so, not because they were already so. By choosing them, he maketh them rich in faith, as heirs of a kingdom; and rightly, because he is said to choose that in them, which that he might work in them, he hath chosen them. Doth any one hear our Lord saying; Ye have not chosen me, but I have chosen you? and dares he say that men believe that they might be chosen, when rather they are chosen, that they might believe?  
Chap. 18. He chose us in him before the world was made, that we might be holy and without spot: Therefore not because we were holy, but that we should be holy; it is certain, it is manifest: Therefore we were to be such, because he elected us, predestinating us, that by his grace we should be holy.  
In than inteenth chapter he repeateth the same words, and addeth moreover these; When therefore he predestinated us, he foreknew his own work, who hath made us holy and without spot.  
In the same place the Pelagians rejecting election for works foreseen, stick only in the foreseeing of faith: We (say they) do say that our God foreknew nothing, but faith whereby we begin to believe, and therefore he elected us, etc. Against these things Saint Austin disputeth much, and at the length he doth thus conclude his speech, Neither doth faith itself go before; for he doth not choose us because we believe, but he chose us that we might believe, lest we should be said to choose him first: and that should be false (which God forbidden) which Christ saith, ye have not chosen me, but I have chosen you: Neither are we called, because we do believe, but we are called, that we might believe, and by that calling, which is without repentance, it is wrought, and throughly wrought, that we should believe.  
Finally, he saith, that Pelagius himself, to the intent that he might delude the Palestine Synod, with an ambiguous confession, condemned those that say that grace is given according to merit; which opinion was allowed by the Synod; and they were condemned, who said election was for faith foreseen. For Saint Austin confirmeth, that these two come to one and the same sense, in his fift book against julian, chap. 3. God electeth no man that is worthy, but by electing him, he maketh him worthy.  
And he doth in six hundred places, beat upon absolute election, or (as Arminius calleth it) precise election, and not depending upon the foreseeing of any virtue or worth. As Epist. 105. Why one should believe, and another not believe, when both hear the same thing; and if a miracle be done in both their sights, it is the height of the riches of the wisdom and knowledge of God, whose judgements are unsearchable, and with whom there is no iniquity, while he will have mercy on whom he will, and hardeneth whom he will: for those things are not unjust, because they be hidden and secret: But these things are not hidden to Arminius, for he saith, the cause of this difference is the foreseeing of faith in one of them.  
The Book de fide ad Petrum, whether it be the Book of Fulgentius, or of Austin, in the third chapter, hath these words; They shall reign with Christ whom God of his free gracious goodness, hath elected to the kingdom; because by predestinating them, he hath prepared them to be such that they might be worthy of the kingdom, he hath prepared them, whom according to his purpose he will call; that they may obey, he hath prepared them whom he will justify, that having received grace, they might believe rightly, and live well: To which kingdom they have come, whom God hath saved of his freegrace, for no precedent merit of good will or good work.   

CHAP. XXIV.  
The arguments of the Arminians, by which they endeavour to establish Election for faith foreseen, are examined.  
I. THe Arminians, who by a new name, call themselves Remonstrants, in the conference at the Hage, do pour down a thick hail of places of Scripture, by which they endeavour to persuade that election is of them that believe, and that the decree of Predestination, is nothing else but the will of saving them that believe. This is to do another thing, and not to touch the question, for the controversy between us, is not concerning these things. The state of the question is this Whether election be for faith foreseen: Then also, whether God electing several and certain persons, doth consider in them perseverance in faith, as a thing already fulfilled, and as a condition, on the performance whereof Election doth rest. But these men leaving the question untouched, are altogether in that, that they might prove election to be of them that believe: Wherefore although the rank of their nine Syllogisms, which they set in order, or admit many other exceptions, yet because they are all faulty in that fallacy, which is called Ignoratio Elenchi; by which that which is concluded, is thought to hurt the adversary, when yet it doth not hurt him, it is better to grant that which they would have, to wit, that God electeth none but they which believe, and that election is of the faithful, so this be fitly received, and in a good sense; to wit, that God doth elect, and that he is willing to save those that believe, because he saveth no man but to whom he will give faith, and because without faith it is impossible to come to salvation. And that God in electing, doth consider men as faithful; that is, as those that by his gift were to have faith: And that the decree of election is with respect of faith; because the decree of salvation doth include also the decree of the means to come to that end, and therefore also of faith in Christ. And surely Arminius, and after him Arnoldus, pag 92. do falsely fasten on us this opinion: That God determined to save the elect, without the consideration of faith in them.  
The thunderbolt therefore that they cast with such a noise, is turned away only with a blast, or with the wind of ones cap, and toucheth neither us, nor to the matter.  
II. No more to the purpose doth the other sectaries, so often heap up the words of Saint Paul, Ephes. 1.4. He hath elected us in Christ, which they so take, as if Saint Paul had said, He hath elected us for Christ, and considered as already believing in Christ, when he did elect us. The Apostle saith no such thing, whose meaning is plain and simple; He elected us in Christ, that is, He appointed us to salvation, to be bestowed upon us by Christ, or in Christ.  
III. They effect nothing more by these places: No man shall separate us from the love of God, which is in Christ jesus, Rom. 8.39. And, God was in Christ reconciling the world to himself, 2 Cor. 5. Surely here is not a word of faith foreseen: For if they should bite their nails until the blood followeth, they could prove nothing by six hundred such places. God was in Christ while he was on the earth, in him and by him, working out our reconciliation; but what is this to faith foreseen?  
iv It is a weak dart which they cast, He that believeth in me hath everlasting life, john 6. and, without faith it is impossible to please God, Heb. 11. By these places indeed, the necessity of faith is proved, but not the foreseeing of it before election: No man is saved, but he that believeth, because God would have this to be the way of salvation, and because he giveth salvation to none, to whom he doth not give faith.  
V These are the words of Conradus Vorstius, in his book entitled the Conference with Piscator. Sect. 18. If we are adopted by faith, we are also elected by faith. But I deny that that will follow; for Adoption is after Election, as the Apostle teacheth, Ephes. 1.5. He predestinated us to the adoption. He which saith, we are adopted by faith, doth not therefore say, that we are elected by faith, or for faith; but he saith, that by faith we are affected with the sense of the fatherly love of God to us, and that the believers receive the spirit of adoption.  
VI He doth defend himself by the words of the Apostle, 2 Thes. 2. He hath chosen us from the beginning, through faith. But here Vorstius doth wickedly cut short the words of the Apostle, and doth present them lame unto us. The words of Saint Paul are these, God from the beginning hath chosen you to salvation, through sanctification of the spirit, and belief of the truth: He doth not say, that we are elected for faith foreseen; but that we are elected to obtain salvation by faith. And if it may be gathered from this place, that we are elected for faith foreseen, it will be proved by the same place, that we are elected for sanctification or regeneration foreseen, which doth not please Arminius.  
He doth urge that place of Saint james, chap. 2. Hath not God chosen the poor of the world, rich in faith? but in vain: for therefore they are rich in faith, because God hath given them faith, and he hath therefore given it them because they are elected. If I say, God hath elected the Saints which do enjoy glory, do I therefore think that God elected them for the foreseeing of the glory to come? And if it be lawful for the Arminians to take these words of Christ, I give my life for my sheep; as being spoken by anticipation or prevention of those who were not yet his theepe, but were to be: why may it not be lawful for us also to take these words, God chose the believers: as being spoken by an anticipation, of those which do not believe in act, but are considered as those who are to believe.  
VII. Vorstius addeth, that Mat. 22. few are said to be elected, because few have the wedding garment. But I deny, that this is to be found there: Christ shuts up with this sentence, the parable of those that were called to the wedding, whereof only few obeyed him, calling them; Many are called, few chosen. In which words the reason is not yielded, why he was cast forth that had not on the wedding garment, but why, of many that were called, there came but a few: Which thing, that the Reader might not observe, Vorstius hath used a double deceit; for he hath omitted those words, many are called, and then also instead of Nam For, he hath s●t down, Quia, because; that he might persuade that here the cause was rendered, why he that was undecently apparelled was call out: For he knew that the particle, Name, for, doth often set down the note or mark, but not the cause, as M●t. 26.73. and in many other places: but in this place, it is no doubt but that here the cause is signified: For the cause is noted, why of so many that were called, so few followed him calling, to wit, because although many are called, yet few are chosen. Whence it is manifest, that this place, if any other doth hurt Arminius.  
VIII. The other things which he doth heap up, that he might prove, that they that are elected, are those that be ecue, are nothing to the purpose: For the elect are the believers, and the belecuers are the erect: But they are not elected, because they are belecuers, but that they might bereave.  
IX. There is no more force in the objection which he bringeth out of the 2. Pet. Chap. 1. Make your calling and election sure: Out of which words he doth infer, that calling is before election. But Peter doth not here set calling before election, but the certainty of our cailing, before the certainty of our election: I willingly acknowledge that that certainty is first in order. But that election is before calling, Saint Paul teacheth, Rom. 8. Whom he predestinated he called, whom he called he justified, whom he justified he glorified: For as justification is before glorification, and calling before justification, so predestination is before calling.  
X. Grevinchovius against Ames, Pag. 171. 
Arn●ldus after Armun us useth the sam● argument. P. 282.  doth thus dispute. I say that by your predestination the Gospel is inverted: For this is the sentence of the Gospel: If thou believest thou shalt live: but this your predestination saith, if you are predestinated to life you shall believe. I answer, it is one thin●; to invert or turn the sentence, another thing to overturn it: For this sentence is convertible, whosoever is elected shall believe and whosoever doth believe is elected: For we speak of that faith which Saint Paul Tit. 1.1. calleth the faith of the elect. Do not the Arminians rather invert the Gospel, which faith, that faith is of the elect; but they say, that faith is not of the elect, but that election is of the faithful? That which Grevinchovius in that place doth stuff in concerning reprobation, shall be examined in his own place.  
XI. The same man, pag. 130. doth thus argue. Salvation is the reward of faith, 1 Pet. 1.9. the crown of righteousness, the reward of labour, the prize of our strife and finished course, the inheritance of the sons of God, that is, of the faithful, john 1.12. Gal. 4.30. And because it is hard to see how these things can be drawn to election for faith foreseen, seeing it is not there spoken of election, nor of faith foree-seene, he addeth these words, Therefore Election to salvation is not the decree concerning the end of men, as they are men simply, but of the salvation of men, as they are such sort of men, to wit, of them that are faithful, and of them that persevere in the faith. This also we confess in that sense which we said before; but it were better to say, of them that were to persevere, because God electing, doth not consider faith and perseverance, as a thing performed, but as a thing to be performed, and that by his bounty and gift.  
XII. He further addeth, The will of bestowing the reward, the wages, etc. doth necessarily presuppose the foreseeing of faith, and perseverance in faith, by the covenant of the Gospel, if thou believest and dost persevere, thou shalt be saved. Here you digress from the question: For it was spoken of election for faith foreseen; but you speak of salvation which is bestowed after faith. God electing to salvation, doth foresee that faith will come before the obtaining of salvation, but he doth so foresee it, that God forseeth that which he himself is to work, which to speak properly is not to foresee, but to will. Furthermore, eternal life, is called the reward of faith, because it is not to be had, but after the fight of faith, neither can we come thither but by labour; but it is not given for the labour, neither are we chosen to salvation, for the foreseeing of labour or faith; but God who doth predestinate us to the reward, doth also predestinate us to the fight: As Paul testifieth, Phil. 1.26. It is given to you in the behalf of Christ, not only to believe in him, but also to suffer for him. It is also a kind of reward freely bestowed, as Saint Ambrose teacheth, Epist. 1. Lib. 1. The reward of liberality and of grace, doth differ from the stipend of virtue, and wages of labour. In the mean while, the Reader shall note by the way, that the Arminians strive for election, upon the foreseeing of works: For eternal life in the holy Scripture, is called the wages or reward not only of faith, but also of works, of almsdeeds, of patience, according to that of Matthew, Chap. 19 Call the labourers, and give them the pay. If therefore it may thence be proved, that election is for faith foreseen, because eternal life is called the reward of faith, why shall not the same election be for works foreseen, seeing eternal life is often called the reward of works; especially seeing to believe, is itself a work, and that the chiefest work, and the Arminians are of opinion, that we are justified by faith, as it is a work, as shall be seen in his own place?  
XIII. The same man, P. 170. and 188. doth much please himself in this argument. If predestination is such as you feign it to be, than the will of God, concerning the salvation of a man that is to be saved, is two fold, and contradictory to itself: One whereby he doth will and ordain salvation to him that doth not believe, that is, not for faith foreseen: The other, whereby in time he will not save the same man, unless as he is faithful. But I deny that these things are contrary: To elect to salvation him that doth not believe, that he may believe, and to will the salvation of him that believeth. So if a father should appoint his little son of two years old, to the office of a Senator, or of a Pastor of the Church, and afterward should have care to furnish with learning the same son, when he is grown great, that he might come to this office; doth this father will contrary things, because he appointed him to this office at the first, being unlearned, and afterward being learned?  
XIV. The same man, Pag. 194. doth thus dispute. What men soever, and howsoever qualified, and in what order soever, God in time doth save the same men, and so qualified, and in the same order he hath decreed to save; But in time he first giveth Christ, then according to his wisdom he doth justly administer the means that are necessary to faith and repentance, both sufficiently and effectually, and them that repent & believe in act, he doth receive into grace: And finally, those that persevere in Faith he saveth. Therefore he hath decreed to save in the same manner and order those men, and so qualified, or so considered.  
Ans. The mayor proposition doth mingle false and true things together, that those that are false might lie hid in the multitude, nor is it in all respects true. There is no doubt, but that whatsoever men, & what sort of men God in time doth save, the same men, & the same sort of men he hath decreed to save: But that God doth save them in the same order in which he decreed, is one way true, and another way false. It is true that God doth save in the same order in which he decreed to save; but it is not true, that God in executing or saving, doth follow the same order which he did in decreeing: For in decreeing, he first thinks of the end, before he thinks of the means: Contrariwise, in executing, he beginneth with the means and helps, and finisheth in the end. So the Physician doth first intent health before physic, but in executing, he doth first apply the medicines, before he healeth. Grevinchovius therefore doth err, who from the order which God doth follow in executing his decree, doth gather what should be his order in decreeing. In the mean while, by the way observe in Grevinchovius the spirit of Arminius: He dares not say that God giveth faith, but that he gives only the means to faith, because he will have it to be in the power of freewill to use these means, and that faith is but the gift of God in part.  
XV. The argument of Arnoldus, pag. 181. hath the same fault; These things (saith he) are thus coupled together: that God will first have one belecus, before he will have him be saved; where as your predestination teacheth contrarily, that God doth first will to save a man and then he willeth that he should believe. In these words he doth confound the order of decreeing, with the order of executing: for in the execution of his decree, God will first have him to believe, before he will have him to be saved: but in decreeing, God doth first decree to give salvation, before he decreeth to give faith; and he first thought of the end, before he thought of the means.  
XVI. The same man, pag. 195. doth contend that these are things incompatible, and which cannot stand together, that God would save Peter absolutely, and that he would not save him, but upon the condition of faith. I answer, there is an homony my and equivocation in the word absolutely: If by absolutely, be understood certainly, precisely, or necessarily, these are not contrary, to will to save Peter certainly and precisely, and to will that Peter should be saved by faith: Even as these things are not contrary; To will absolutely that Peter should live, and to will that he should live by food and by breathing. But if by these words, To will to save, absolutely, be understood that God will save without faith: then we are slandered, for there is none of us of this opinion, none believes it: but that this is the meaning of Grevinchovius, the following words declare, for he adds, These things are contrary, to will that the same man should believe, and that he should not believe. Which of us, yea, what Christian hath ever said, that God doth will that a man should not believe in Christ? and yet he doth ascribe that opinion to Caluin, citing in the margin his Institutions, lib. 1. chap. 18. §. 13. where there is no such thing, nor hath there been any more rigid and precise maintainer of faith in Christ, than that holy man: Therefore after his sick mind hath vomited out this poison against us, he triumphs, as of a thing well performed, as the Cock crowing upon the dunghill; These things (saith he) when you have reconciled, I will say you are a great artist in reconciling. But it was not for Ames, a man well deserving of the Church, to labour in reconciling the doctrine of the Gospel, with the blasphemy of Satan.  
XVII. The sectaries are wont, after this manner to accuse us of overthrowing the Gospel: The Gospel say they) which on condition doth promise life to the believer, cannot serve for the executing the decree whereby life is precisely appointed to certain and determined persons. But I affirm that it doth serve; because God promiseth life under a condition, which he decreed to work in the elect. For what letteth that God should not promise life to him that believeth, and yet decree to give faith to those certain and determined persons which he hath elected?  
XVIII. Arnoldus, pag. 52. hath these words; If faith be an effect of election, it cannot be comprehended in the decree of election. But there is none of us saith, that faith is comprehended in the decree of Election, but a purpose or will of giving faith: And this will hath that respect to the decree of election, as the part to the whole; for the decree of the means to the end, is included in that decree by which the end is decreed; as in the will of building a house, the will of providing stones and timber is contained.  
XIX. It is a thing of small moment, which they every where beat upon: According to the Gospel (say they) faith is a condition required in saving and electing, but not according to your opinion. It is a calumny. We acknowledge that faith is a condition required in saving a man, but not forerequired in electing him, as Arminius would have it: Faith is a thing without which God doth not elect, but not that for the foreseeing whereof he doth elect. That faith is required in election, although the Scripture doth not say it in the same words, yet it may fitly be received, and according to the meaning of the Scripture, if faith be laid down as a condition following election, and without which God will have no salvation. No otherwise then breathing is a condition to life, although a man be first appointed to life, before to breathing.  
XX. The Arminians in their Epistle against the Walachrian brethren, p 43. do thus explain their opinion: It seemeth most inconvenient to us to affirm, that God in election did decree what he himself would work in man, by his spirit: For by the decree of absolute election to salvation, the conferring of salvation alone, and not of faith is decreed. This their false and foolish opinion they uphold by this argument: Seeing that salvation and faith are most diverse predicates, neither do they make the same thing by itself, or by accident; it cannot possible be, but that the decree of conferring salvation is one, the decree of conferring faith is another. I answer: Although salvation and faith are diverse things, yet faith is a necessary means to salvation; and the decree of the end includes also the means; life and breathing are things no less diverse, than faith and salvation: and yet by the same decree, whereby one is appointed to life, he is appointed also to breathing, because breathing is the means to life.  
XXI. This objection of the Arminians is frequent and worn out with using: If God doth predestinate men to faith, as to the means by which they should come to salvation, it must needs be, that God should also predestinate the reprobates to incredulity and impenitency, as to the means by which they should come to damnation. But I deny that this follows; for here we speak of the means which God himself doth supply, but incredulity and impenitency are means which man himself ●ath suggested of his own. The means which God finds already made, are to be distinguished from those which he makes: God in predestinating, doth consider man as corrupt and lying in sin; whence it comes to pass, that the means to damnation are already in man: neither is there any need that they should be supplied otherwise, much less by God, who never is the author of sin. But seeing man is naturally destitute of the means of salvation, they cannot come to man, unless God give them. Neither is incredulity a condition required after the same manner in reprobates, as faith is in the elect; for that is a condition required before reprobation, but this is a condition following election: Thence it is, that incredulity and impenitency, are things deserving reprobation, but faith is a thing not deserving election nor salvation.  
XXII. With that argument another also doth fall to the ground, which these Sectaries heap up, even with a loathsome repetition: If God (say they) doth not elect for foreseen faith, than he doth not reprobate for foreseen sin. But I deny that these things are alike, or that one followeth of another: for God forseeth sin, because he is not the author of sin, but he doth not foresee faith, but doth decree to work it; and this which God decreeth, he doth not foresee it, but doth will it: if we would use significant and fit words, and not purposely darken things by an improper kind of speech. And truly the Arminians seem to me, to strike themselves with their own stings: For if this reason of theirs prevail, why may it not also be lawful to reason thus. If God electeth without the respect of good works (as Arminius will have it) then also he doth reprobate without the respect of evil works: The consequence is the same, and yet the Arminians do not admit this. Arnoldus after Arminius doth heap together many things, by which he would get envy to our cause, and would load it with hatred, the knowledge whereof is worth the labour, for they are clothed with much art, and searched colours: In the front he doth place arguments by which he would prove, that our opinion is contrary to the wisdom of God.  
XXIII. He therefore, Page 217. doth thus argue. It is contrary to wisdom, first to ordain absolutely to any one, that thing which is lost, and therefore is not at all, and then to decree that he should obtain the something. The same homonomy, is in the word absolutely, which we noted before in Grevinchovius, in the sixteenth objection; the answer therefore may be sought for there. But it is not true that this is contrary to the wisdom of God, no more then absolutely to decree that one should recover his lost health, and yet decree that he should take Physic, and should obtain help of the Physician.  
XXIV. He doth repeat the same argument in other words, in the same and in the following page, but that he also adds, That it is contrary to the wisdom of God, to ordain first who shall receive the reward, before he ordains on what condition they are to receive it. But we do not teach this: For, we determine that all the decrees of God are eternal, as concerning the order, we do not part these into two decrees, one whereof should be of the persons to be saved, the other of the condition whereby they should be saved. By one and the same decree, God determined to save certain men by Faith: But if we should speak as Arnoldus doth imagine, nothing would thereby be derogated from the wisdom of God. The father doth often decree to give something to his children, before he hath determined on what condition, or by what labour. In this place Arnoldus hath stuffed in many things of unresistablenesse, and of reprobation, which we have put off to another place: Therefore from the wisdom of God, he passeth to the justice of God, which he doth contend to be violated by us.  
XXV. Therefore, Pag. 224. he beginneth with a calumny. You determine (saith he) that God decreed to save some men without the beholding of Faith. I say he doth falsely accuse us: For although God doth not elect us for faith, yet he doth elect us to faith, and faith is a part of the definition of election. But if of two that are alike sinners, he electeth one to salvation, not considering obedience as a thing already performed, but electing him to perform obedience, God shall not therefore be unjust: for concerning his own he doth what he will, according to that, I will have mercy on whom I will have mercy, etc. It is enough that although he giveth to the one the grace that is not deserved, yet he imposeth no punishment on the other but what is due. In the mean while the Papists have cause to rejoice, who have sound a patron of merit in Arnoldus: For it is said to be merit, when the reward is given to any one for righteousness. Eternal life is a reward, and that it might be given for righteousness, Arnoldus will have it given for the beholding of obedience performed, therefore it is given to him that merits it.  
XXVI. It is idle which he addeth Pag. 225. By the decree whereby God hath decreed to give salvation to none but to him that believeth, he showeth that he doth rather love obedience, than the creature. But contrariwise by your decree, God is made to love men, although they be sinners, rather than righteousness; which is contrary to justice. Surely these things are knit together with a very wicked art. For, first he imagines that we teach that God will save other men than believers. Secondly, he doth craithy compare that love wherewith God loveth obedience, with that love wherewith God loveth the creature: seeing the love of obedience (which is the very justice of God) is rather to be compared with the love wherewith God loveth his goodness and mercy. For although God loveth his own justice more than the creature, yet he doth not love his justice more than his goodness, by which he doth do good to the creature: for God doth no less give clear and certain proofs and effects of his goodness, then of his justice; which goodness is also a kind of justice, if justice be taken not strictly for that virtue by which rewards are given to the just, and punishments to the unjust; but for that general virtue, whereby God doth do all things conveniently and as it is meet. And although all things are equal in God, yea all the attributes of God are one virtue, and the very essence of God, yet the Scripture doth extol the goodness of God with fare greater praises than his justice: So in the Law God doth visit the iniquity of the fathers upon the children, unto the third and fourth generation, but doth extend his mercy to thousands of generations. So Psal. 36. The judgements of God are compared to the mountains, and his goodness to the deep. And Psalm 30. His goodness is extended to a life or an age, but his anger is restrained to a moment. Saint james doth consent to this, Chap. 2. v. 13. saying that mercy doth boast itself, and glory over justice; because God hath manifested to us more evident arguments of his goodness then of his justice. God is therefore rightly called, Optimus maximus, The most good, and the most great; but most good is set first, and then most great. And if you would repeat the matter from the beginning, you shall find that in the first place the decree of creating is to be laid down, in which there is goodness, but not justice.  
XXVII. Arnoldus doth more largely press the same things, Chap. 9 where he saith that the justice of God is violated by us, while we will have God to have ordained men to salvation without the beholding of any obedience; which as I have already said, is not our opinion. I confess indeed, that God doth love his own justice more than man; but I deny that he doth more love the manifestation or execution of his justice, than the manifestation of his mercy and goodness towards man. God doth more love that which is due to him by the creature, than he doth love the creature itself: But he doth not more love that which is due to him from the creature, than he doth love that which he oweth to himself, to wit, the manifestation of his glory, by doing good to the creature: Surely there was danger that God could not maintain his justice, unless these innovators had issued forth, who patronise his justice, preferring it before his goodness and wisdom. And this is the place where Arnoldus will have God to be a debtor: justice (saith he) doth appoint that God should give to the creature performing obedience, that which is his. Never was any thing said more harsh by the most vehement maintainers of man's merits: Surely Arnoldus is prepared to say to God, give me that which is mine, for this thy justice requireth. O proudly spoken! But let us proceed to other things.  
XXVIII. A little after he doth endeavour to prove that we offend against the same goodness of God, in the doctrine of reprobation: But we have appointed a peculiar chapter for the examining of these things, as also there shall be a place of examining those things which he doth every where without order stuff in, of Reprobation, and of Free will, and of Christ the foundation of election.  
XXIX. It is not to be omitted, that it is familiar with the Arminians to inveigh against the doctrine of Election, which is believed in our Churches, and that under the pretence of piety, and exhortation to good works. For they say that precise election doth extinguish all the endeavour of good works, prayers, hearing of the word, and doth takeaway every pious enterprise. For if one believe that he were predestinated to faith, and to good works, he will leave the care to God of moving man infallibly, and would shake off all wholesome fear, because he is persuaded that his salvation cannot be lost, nor his faith cast off. These and other things borrowed from the Pelagians, and still warm from the anvil of the papists, they carry about, as it were the Circousean pomp, with a great clamour; Also these crafty men speak this, as men taught by experience: For they say, that while they were of opinion with us, they felt that vice growing on them by this doctrine, and that a languor and diminishing of the love of God, crept upon them, and that sometimes they felt some temptations of desperation: But as soon as they shaken off that opinion of precise election, they were healed of these diseases, and their piety grew hot. No doubt we had bid piety and sanctity of manners farewell, if this sect had not rose up, which hath triumphed over vices, and hath raised up piety, almost dead. I do not search into their manners: thus much I say, their writings relish of anger, and are full of bitterness.  
But to the purpose. I deny that by our doctrine just occasion of sinning is taken, and the raines let lose to intemperance: But nothing hath ever been said so holily, nor so truly, which may not be drawn to the worse part, and be corrupted by a sinister interpretation. Saint Paul suffered the same calumny, who in the sixth Chapter to the Romans, doth with an opportune prolepsis, and timely prevention, remove from himself this opinion, speaking thus; Shall we continue in sin that grace may abound?  
XXX. We deny therefore that these things which they imagine, do follow of our doctrine. If God hath predestinated any one to faith and repentance, he ought not therefore to be less careful how he may please God, and yield obedience to him. For, repentance is carefulness itself. They therefore so speak as if they should say, that the elect aught to want carefulness, because God hath predestinated them to carefulness.  
XXXI. Neither doth the beneficence and bounty of God, hinder the vigilancy and watchfulness of man. So God giveth us our daily bread, and yet by this he doth not hinder our labour. He doth in vain expect from God succours for his life, who doth sit idle with his arms a cross. The same God which giveth us food, exhorts us to labour: for his blessing doth not come upon sloth, but upon diligence.  
XXXII. Furthermore nothing letteth, that a man should with less diligence follow that labour, the event whereof is determined by the certain decree of God, whether this decree be known to us, or whether it be not known. Christ was not ignorant of the term of his life upon earth, and yet did he avoid the dangers, and escaped the hands of the jews more than once. Ezechias being recovered from his disease, knew that he had yet fifteen years to live, in which time it is no doubt, but he received food, and had care of his health. God had revealed to Paul, that none of the passengers that were in the same ship should be drowned, and yet for all that, he exhorted the Sailors to labour, and commanded them to be kept in the ship, who having let down the boat would have fled. The Arminians will not deny, but that the event of their wars, was determined by the purpose of God, yet they would not thence infer, that it was in vain to sight courageously. The Scripture doth testify in many places, that God hath set to every one the limits of his life, and that the number of our days is determined by the purpose of God, and yet he is not to be dispraised, who sends for the Physician in his sickness, or he, who before the battle puts on armour: For the industry of man, must serve the decree of God; neither is it right, that the liberality of God, should be a cause of negligence to us. So the infant moveth itself in the womb, and doth itself help its own nativity, although that power which it hath of moving, is from God. Surely, seeing faith and repentance are the means to salvation, nothing is so contrary to reason, as to use the end for the abolishing of the means. Wherefore Saint Paul, Philip. 2. doth acknowledge that it is received from God, both to will and to do, and yet in the same place he doth exhort to work out our salvation with fear and trembling; whom we had rather believe than Arnoldus, whose words are these, Page 273. It seems to me, that the conscience of sin, is altogether extinguished in him, who knoweth that he is delivered from sin by the absolute and immutable ordinance of God. What? Was the conscience of David hardened to sin, or did he lose the sense of sin, after that God signified to him by the Prophet Nathan, that he had taken away his sin? No, he sorroweth, and doth grievously lament his sin: for grief and repentance doth stick fast in the mind ever after pardon is obtained: So Saint Paul. 1. Tim. 1. saith, that God had mercy on him, and yet in the same place he doth detest his sin.  
XXXIII. We are to think the same thing concerning prayer, as concerning the labour and endeavour of good works: For we do rightly and piously ask of God those things which are determined by his certain purpose: For God who hath determined to do good to us, will give that good to our prayers, and not to slothfulness and security. josaphat did not in vain pray before the fight, 2. Chro. 20. although he was not ignorant that God had already decreed what should be the event of the battle. The Apostles knew well enough that their sins were forgiven them by God, and yet they did daily pray, Forgive us our trespasses. Christ did not doubt of his resurrection, and of the obtaining of glory after the combat, and yet he did pray by night, and went aside into the mountain to pray.  
XXXIV. I let pass, that every man, even the best, is obnoxious and subject to temptations, which assailing him, he is to fly for the help of God, lest his faith fail, or slothfulness and negligence creep upon him.  
XXXV. Doth not Saint Paul also witness, Rom. 8. that the holy-Ghost prayeth in us, and doth suggest sighs and prayers, whence he is called by Zacharie, the spirit of supplication. Zach. 12.10. Which seeing it is the effect of the good pleasure of God, and the fruit of election, it were a marvel if election itself should keep us back from prayer.  
XXXVI. And if any man that is elected doth yet doubt of his salvation, he hath somewhat to ask of God, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full persuasion, and the sustaining of his staggering faith, and the increase of charity and zeal, and the obtaining of glory; and if he be certain of his salvation, he must ask the increase of this confidence, he must ask perseverance in faith and good works, he must pray to be kept back from sin, to which he feeleth himself prone: he must pray for the fulfilling of the promises of God, he must pray against the temptations of Satan, who although he cannot overthrew the elect, yet he doth prick their heel, and doth dig into them with his goads.  
XXXVII. That is of the same lump, wherewith Arnoldus from Arminius, Pag. 304. doth upbraid us. Your doctrine (saith he) doth make the servants and Ministers of God slothful in their ministry, because from thence it followeth that their diligence can profit none, but those whom God will absolutely save, and who cannot perish, and again their negligence can hurt none but those whom God will absolutely destroy, and who cannot be saved. The Pelagians objected the same things to Saint Austin. Lib. de bono pursue. Chap. 14. 
August. de bono pursue. cap. 14. ●iunt praedestinationis definitionem utilitati prae●●catronis adversam.  Whereunto we have already largely answered: For the same reasons which stir up the carefulness of the hearers to repentance and good works, are also of power to stir up pastors diligently to undergo their office, and to prick forward their hearers to repentance: For although the elect cannot perish, yet we know that God doth bring the elect to salvation, by the word and sacraments, and by the ministry of the Gospel, whose decree our obedience must serve.  
And although the minister of the word, dealing perfunctoriously and carelessly cannot cause, that he that is elected should perish, yet he hurts himself, and shall bear the punishment of that negligence in the day of judgement. Therefore although he did not hurt others, yet he should very much wrong himself. Saint Paul, a most vehement maintainer of election, doth profess that he endureth all things for the elect, that they may obtain salvation. 2. Tim. 2.10.  
XXXVIII. As concerning the Reprobates, if this reason of Arminius prevail, by the like reason we shall neither eat nor drink, nor shall parents be bound to be careful of the health of their children: because this negligence can hurt none but them whom God will have to perish, who by his decree hath set sure bounds to the life of every particular person, which cannot be pulled back, nor passed over. And if it were manifest to the pastors, which of their flock were Reprobates, then there were some colour for the doubting, whether they ought to be careful for the salvation of them that are Reprobates: But seeing that this is unknown to them, they ought to scatter the seed of the word every where, and leave the event to God.  
XXXIX. Arnoldus, Page 307. saith, that which in my judgement is exceeding bad: If any one (saith he) should teach, that God himself hath precisely appointed to nourish one for some time in this life, and that he would so provide the bread where with he should be nourished, that he could not but have it abundantly: I grant that such a one need not be warned that he should be careful, how to provide himself bread. But I affirm, that such an one needs, and aught to be warned to prepare himself bread; because the same God who doth promise bread, and hath decreed to give it, doth also declare in his word that he will give this bread to our labour, and by the means of our carefulness: Therefore he that will give the bread, doth also give strength, will and industry, whereby this bread should be prepared: So that Arnoldus yields that to himself, which no man in his right sense, would yield to him.  
XL. Furthermore, the certainty of Election may be taken two manner of ways, either for the immutability of the decree of God, or for that certain persuasion, whereby any one doth believe that he is elected: Of the former kind of certainty, it is only spoken here, the latter doth require a peculiar treatise: But by the way, we say that we believe none of those things which Arnoldus doth falsely attribute to us, whereof this is one; that all men are bound to believe that they are elected to eternal life: Nay, we teach, that he that will not believe in Christ, and repent, is bound to believe that salvation gotten by the death of Christ, doth not pertain to him: Of the same stamp is that calumny, when he saith, that we command wicked men to be secure, as they that can lose salvation by no evil deeds. Fie on that abominable doctrine. To say, I am elected, therefore I may be wicked, is the speech of a reprobate man, who will therefore be wicked because God is good. By this means, that love wherewith God in Christ hath loved us, which is the most vehement incitation to love God, is turned into a pillow, on which profane security may sleep. Whosoever God hath elected, he hath given him, or will give him, the holy-Ghost, by which he abstaineth from so profane a thought. So him whom he hath appointed to life, he hath appointed also to food and to breathing. He were ridiculous who should say, if God hath decreed that I should live till I am eighty years old, what need I eat, seeing it cannot be but I must live so long? Surely the destruction of such a man is near; for God hath determined to use this his senseless peevishness to punish him.  
XLI. In the mean while we admonish, that the certainty of the election of several persons, is carefully to be distinguished from that certainty whereby several men believe themselves to be elected: The former is the certainty of the decree, the latter is the certainty of faith. For if Arminius could prove, that piety and the endeavour of good works, is extinguished by the persuasion of election, yet it would not thence follow, that the decree of God concerning the election of particular persons, is not certain and precise: But it would only follow, that this decree is not to be believed by us to be certain. Whence it appears how ill Arminius and Arnoldus do reason, who thereby infer that the decree of God, concerning the election of particular persons, is not absolute nor precise, because the confidence of election, doth make some men more negligent to the works of piety.  
XLII. Add to these, those things which we have laid down in the second chapter, where we have showed how many ways the doctrine concerning election, is profitable to good manners, and to the discipline of piety, which notwithstanding we would have thus to be taken, not that every one is to expect a revelation of his election, but the Gospel is to be heard, and this promise, whereby God doth promise life to them that believe, is throughly to be fastened in our mind, and to be embraced with our whole heart: By which persuasion, whosoever shall feel himself to be lively affected with the love of God, and to be driven to repentance, shall easily gather that he is elected, and that the thing promised in the Gospel doth belong to him. For although election is in nature before faith and repentance, as the cause from whence these virtues flow, yet faith and repentance is better known to us, and we are always to proceed from the things that best are known: whence it cometh to pass, that many times we go to the cause, by the effects, which order in the schools is called Resolutiws.  
XLIII. And if we would imitate Arminius, it were an easy thing to lay these things upon him, and to teach how many ways his doctrine doth offend against the wisdom and goodness of God, and therefore also against his justice: How many ways occasion may thence be taken either of distrust or of frowardness, by what means it doth blow up a man while he burst, and lift him up on high, that it might throw him down headlong; For, one that is filled with Armianisme may say thus. God indeed is willing to save me, but he may be disappointed of his will, he may be defrauded of his natural desires, which are fare the best: Those whom God will save by his Antecedent will, he will destroy by his Consequent will: Also his election doth rest on the foreseeing of man's will; I were a miserable man, if my salvation depended upon so unstable a thing. The same man will also reason thus; God giveth to all men sufficient grace, but he hath not manifested Christ to all men, therefore there is some grace sufficient without the knowledge of Christ. Also the same man will easily believe that God doth mock men, for he hath learned in the school of Arminius, that God doth seriously desire & intent the salvation of all and singular men, and yet that nevertheless he doth call very many by a means that is not congruent, that is, by a means, in a time and measure, which is not apt nor fit, by which means, whosoever is called, doth never follow God calling. But what do I know, whether he calleth by a congruent and agreeable means or no? Add also these famous opinions, that unregenerate men do good works; that they are meek, thirsting after and doing the will of the Father; that faith is partly from grace, and partly from freewill: Nay, what that any maintainer of the sect of Arminius, shall dare to set laws to God himself, and to say that God is bound to give to all men power of believing? And that the justice of God doth require, that he may give to man that which is his own, and that man himself may determine and open his own heart to receive the word of God. O your fidelity! Are these your famous incitations to holiness of life? Doth Arminius train up men to piety by these instructions? Surely if any one is stirred up to good works by these things, he is thereby the more corrupted. For, God had rather have sins with repentance, than righteousness with pride. God will not stir up men to repentance, with the loss either of our faith or his glory: Nor are we only to do our endeavour that men be stirred up to repentance, but we must also see that it be done by means that are convenient, and not contumelious against God.   

CHAP. XXV.  
Whether Christ be the cause and foundation of Election.  
I. WE say that no man is saved but by and for Christ, and that Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and price of our redemption, the foundation and meritorious cause of our salvation: But we do not say that he is the cause of election, or the cause why of two considered in the corrupted mass, one is preferred before another. There are not wanting examples of most wicked men to one whereof (God so dispensing) the Gospel hath been preached, whence it came to pass that he was converted and did believe, but to the other the Gospel hath not been preached: The Scripture doth not say that the death of Christ is the cause of this, but doth fetch the cause from the good pleasure of God, who hath mercy on whom he will: For the love of the father doth always go before the mediation of the son, seeing that the love of the father to the world, was the cause why he sent his son.  
Yea truly, seeing Christ himself, as he is man, is elected, and the head of the elect, he cannot be the foundation and cause of election: For as he is the head of men, as he is a man; so is he the head of them that are predestinated, as he is a man predestinated to so great honour, which came to him by the mere grace of God.  
II. Wherefore the Apostle calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of our redemption, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the propitiation, Coloss. 1. Rom. 3. but he doth not say that he is the cause why some men should be elected rather than others.  
III. Reason itself doth consent. For as the recovery of the sick-man doth in the intention always go before the using of the Physician; so it must needs be, that in the mind of God, the thought of saving men was (not in time, but in order) before the thought of sending the Saviour.  
iv Add to these, that the mediation and redemption of Christ, is an action whereby the justice of God is satisfied, which is not signified by the word Election; for it is one thing to be a mediator, and another thing to be the cause of Election, or of the preferring of one before another in the secret counsel of God: Whence it is, that Christ is the meritorious cause of our salvation, but not of our election; which is as much as if I should say, that Christ is the foundation and cause of the execution of the decree of Election, but not the cause of Election itself.  
V It is of no small moment that Christ, john 15.13. saith, That he layeth down his life for his friends: & chap. 10. v. 11. he calleth himself the good shepherd, that layeth down his life for his sheep: And if Christ be dead for his friends, and for his sheep, it must needs be, that when he died for them, he did consider them as being already friends and sheep, although many of them were not then called, as Christ himself doth testify, who in the sixteenth verse of the same chapter doth call those also his sheep, who were not yet converted. And if Christ dying for us, considered us as his friends and sheep, it is plain, that before the death of Christ, there was already distinction made between his friends and enemies, between the sheep and goats, and therefore that the decree of Election was in order, before the death of Christ, and that the opinion of Arminius, is to be hissed out, as an opinion subverting the Gospel, whereby he thinks that the election had not place when Christ died. Certainly he that died for his sheep, died for the elect, and not for them who were to be elected after he was dead.  
By these things it is plain, that by those friends and sheep for which Christ died, are not understood those, only, who love God and follow Christ, but all those whom God loveth, and whose salvation he decreed: for whom Christ died when they did not yet love God, and when they were enemies to him. And therefore they are called enemies, Rom. 5.10. because they did not love God, but yet even then they were highly loved by God, and were appointged to salvation in Christ: For in a diverse respect they were both friends and enemies, sheep and goats: Friends because God loved them, enemies because they did not yet love God.  
VI Neither is injury done to Christ, if the love of the Father, and his good pleasure be said to go in order before the decree of sending his son, seeing Christ himself doth witness it john, 3.16. God so loved the world, that he gave his only begotten son, etc. where the love of the father is manifestly set before the sending of the son, which is so to be understood, as that the son is not excluded from the act of election itself; seeing that he also is one God with the father, but this was done by him, not as he is mediator, but as he is God.  
VII. Neither is any injury done to Christ, if the will of the father concerning the saving of men, be said to go before the redemption of Christ, seeing that this redemption is also after sin: for the disease is before the medicine.  
VIII. Nor is any thing detracted from the greatness of the price of our redemption, if his will who offered the price, be said to go before it.  
IX. The very definition of the decree of election, doth prove this thing; for election is the decree of saving certain men by Christ, in which definition, Christ is laid down, not as the cause of election, but as the means of the execution of it, and as the meritorious cause of salvation.  
X. It is marvellous, how much the Arminians insult here: For because we make the love of God to go (not in time, but in order) before the mediation of the son, they so deal with us, as if we taught, that God loved us without Christ, and as being considered without faith in Christ, which doth differ as much from our opinion, as that which doth differ most. Be it fare from us, that we should say, that God would ever bestow salvation upon us, but that together and in the same moment he considered us in Christ, as being to be saved by him: Nor was there any cause why we for that thing should be accused of Sicianisme; we have nothing to do with that Alastor and hellish monster, which doth altogether overthrew the benefit of Christ: But it is one thing to say that the love of the father doth, in order, go before the mediation of the son; and another thing to say that God loveth us without the son. It is one thing to dispose the thoughts of God in order, and another thing to separate them, and pull them asunder. Arminius who in the beginning of his book against Perkins, calleth himself a wirty fellow, do●h craftily, yea wickedly catch at and hunt after points of priority in order, to pull asunder those things which cannot be separated. He doth therefore as much as if one should say, that the thought of creating man, was first in order, in God, before the thought of adorning him with holiness and righteousness, and would thence inferrre that God would first create man not just, or first to have considered him as not holy. If any man saith that in the decree of God, the thought of overthrowing of the world, was before the thought of overthrowing it by fire, he doth not therefore say, that God first thought of overthrowing it without fire. All the purposes of God are eternal, although there be a certain order and dependency between them.  
XI. That place of Saint john, Chap. 3. vexeth Arminius: God so loved the world, that he gave his only begotten son, etc. where the love of God is laid down, as the cause by which it came to pass, that he gave the son: He doth therefore endeavour to delude so direct a place by a witless cavil, That love (saith he) is not that by which he will give eternal life; which appeareth by the very words of john, who doth join faith between this love and eternal life. The Reader therefore shall observe, that Arminius himself doth acknowledge, that there is a kind of love of God towards men, which doth go before his decree of sending his son. But he saith that God by that love is not willing to give eternal life. What then will he do by it? For this thing he ought to show. Will God by that love, leave men in death? Is it possible that God should love the creature, created by him to life, but he must needs by the same love, will that it should live? I am ashamed of so weak a subtlety. Yea truly, in that he sent his son, by that love it is sufficiently manifest, that by that love he was willing man should be restored to life: But (saith he) faith cometh between that love and eternal life: What then? Cannot I will the recovery of him that is sick, although the Physician come between my will and his recovery. Surely he maketh those things opposite and contrary, which are appolite, and joined together. But I do not see how he rather favoureth Socinus, who saith that Christ is not the cause of Election, than he that saith that Christ is not the cause of the love whereby God would send Christ into the world, and provide for us a redeemer: Or why there should be a greater offence in making the redemption of Christ to be the medium, and mean between the love of God, by which he elected us, and between our salvation, then if it be made the medium, a mean between the love of God, by which he will give Christ for us, and between our salvation: For on both sides redemption is made the means, and not the first cause. Let us not therefore envy God the father this praise, that his good pleasure thould be made the fountain and first original of our Election.  
XII. Observe moreover that that Election whereof Arminius will have Christ to be the foundation, is that general election, whereby all men are conditionally elected, which seeing we have largely confuted, Chap. 18. whatsoever the Arminians do bring to prove that Christ is the foundation of election, doth vanish away. Surely there was no cause why they should so earnestly labour to prove that Christ was the foundation of that election, by which Pharaoh and judas were elected: Of which imaginary election, he shall have the true character and portraiture, who hath brought in God speaking thus: I decreed to send my son to save all men who shall believe, but who and how many they shall be, I have not determined; only I will give to all men sufficient power to believe, but he shall believe who will himself.  
XIII. Arminius doth defend himself against so evident a truth, by one little word of the Apostle, Ephes. 1.4. He hath elected us in Christ: But it is one thing to be elected in Christ, and another thing to be elected for Christ, so that Christ should be the cause why one is elected rather than another. The meaning of the Apostle is clear: To elect, is nothing else then to appoint to salvation. Therefore to elect in Christ, is to appoint to salvation, to be obtained in or by Christ: For whosoever God hath decreed to save he hath given them to Christ, and hath considered them as joined to Christ. He seeketh a knot in a bulrush, who by fare fetched interpretations would darken that which is perspicuous and plain.  
XIV. For a foundation of this their opinion, Arminius, and after him Arnoldus, doth lay this proposition: That Predestination is the foundation of Christianity. This demand he will have to be granted him, for he doth not prove it; no otherwise then if one in the beginning of a disputation, would obtain by suit, and would desire that it might be granted him, that a circle hath corners. This is a great demand, and that which I think no man would grant him, who knoweth what predestination is, and what is the foundation of Christian Religion. The foundation, of Christian Religion is, to acknowledge that Christ, the only son of God, is sent from the father, that whosoever believeth in him might not perish but have everlasting life. It must needs be that the foundation of Christianity be the rule of faith, on which the faith of Christians must rest; but predestination is not the rule of faith, but the action of God, whereby be determined to save certain men by Christ. Fare be it from us that we should say, that the secret decree, by which several men, as Peter or Charles, etc. are elected, is the foundation of Christianity. Whosoever would from thence begin to teach Religion, and would begin the elements of Christian faith at this decree of Predestination, he should either, by the darkness cast before him, tremble at the very entrance, or should fall down right, as being taken with giddiness. Whatsoever things therefore Arnoldus doth build on so false a proposition, do of themselves fall to the ground, so that we need not overthrew those things, which of themselves will fall down. Further also he doth impugn and strive against that thing which is not believed by us, to wit, that we are loved by God without Christ; only the ambiguity wherewith he would deceive the Reader, is to be noted, when he saith, Page 171. That Christ is the foundation of our receining into grace, and into the love of God. If by receiving into grace and love, he understand the reconciliation by his satisfaction performed for us; I confess that Christ is the foundation of that receiving into grace, and of that love: But if by receiving into grace and love, be understood that love of the father, by which he would send his son to save us (which is the greatest love of all, and the fountain of all good) certainly Arminius himself would not have Christ to be the foundation of that love; and yet by that very same love, God chose from eternity whom he would.  
XV. I do not search into that which Arminius boldly and rashly hath dared to say, that God could not save us otherwise then by Christ, nor had he any other means for the salvation of man. God could not (saith he) will eternal life to any one without the respect of a mediator: And the Arminian conferrers at the Hage; It is impossible for God to decree salvation to sinners, but that he must before have decreed the satisfaction of his justice: Now they speak of the satisfaction of Christ. Surely they do boldly and rashly contain the wisdom of God within limits, and if this thing were true, yet it were not for man to speak such things: It is sufficient that God hath followed the most convenient way, and then which none is better. By the way it is to be observed, that this opinion hath not pleased Vorstius. He, Page 33. disput. de Deo, doth affirm, That it was lawful for God to relent or yield somewhat of his own right, no less then to retain or pursue that which is his right. And Page 399. It is false to say, that no sin could be let pass unpunished by the justice of God.  
XVII. The conferrers at the Hage do thus argue: If the decree of Christ the Saviour, be after the decree of the election of some particular persons to salvation, than God decreed the salvation of some particular persons, in order before he decreed the satisfaction of his justice.  
Here is a manisold deceit: For the decree of saving certain men, and the decree of sending Christ to save them, they make two decrees, when it is but one; for election is the decree of saving certain men in Christ. It is not one decree by which God hath appointed man to life, and another, by which he hath appointed him to breathing. There is another fraud in that they compare the salvation of several men with the satisfaction of God's justice, when the comparison was to be made, of the manifestation of the goodness of God, by which he doth save several men, with the satisfaction of his justice. It is not inconvenient if God be said first to have decreed the manifestation of his goodness, before the satisfaction of his justice. Add to these that they do craftily use these words, the election of some particular persons, to extenuation and contempt; for these some particular persons, are the Church of the Elect, whose salvation is of so great account with God, that for the salvation thereof, he would satisfy his own justice: Whence it followeth, that God, that he might declare his goodness, did first intent their salvation, before the satisfaction of his justice.   

CHAP. XXVI.  
The other things which they add, are now to be examined by us.  
I. THE doctrine of Reprobation, is so fare profitable to the elect, in as much as by the comparison of the lot of Reprobates with theirs, they are stirred up to the praise and admiration of the bounty of God towards them. Then also when the pledges of Election do begin to fail, and the spirit of adoption is grieved by the lusts of the flesh, it is profitable to the faithful to be stricken with some horror, and to be stirred up to try themselves, whether they proceed in regeneration, or whether they grow worse and fall back, that so pricks and incitements might be put to them that are slothful.  
II. The very word election doth prove, that there are some that are reprobates; for there were not some elected; unless the rest were passed by and rejected. The Scripture maketh mention of Reprobates, 1. Pet. 2.8. Which stumble at the word, being disobedient, whereunto also they were appointed. And jude 4. Certain men are crept in unawares, who were before of old ordained to this condemnation. These in the Revelation are noted out unto us, by those who are not written in the book of life, the number of whom Christ doth insinuate to be very great, when he saith, Many are called, few chosen. The same is proved by experience: For not only before the coming of Christ, but also at this time there are very many nations to whom the name of Christ is not known, without the knowledge of which there is no salvation.  
III. Reprobation is the decree of God, by which from eternity he decreed, not to give to certain men his grace, by which they might be freed from their engrafted depravation, and from the curse due to them, and appointed them to just and deserved punishments for their sins.  
iv The definition of Thomas doth not please me, who saith that the decree of Reprobation is the will of permitting one to fall into sin, and of laying upon him the punishment of damnation for his sin: For the permission whereby God doth permit, doth not belong to predestination, but to his providence, although it serve to predestination.  
V It is the opinion of the Arminian sect, that Reprobates may be saved: For (saith Arminius) that decree is not of the power, but of the act of saving. Very ill spoken: For where the act of God is determined by his decree, in vain is the power by which this act may be resisted. This opinion doth draw with it other opinions no better than itself, for errors are tied together among themselves like serpents eggs: For if a Reprobate may be saved, he that is not written in the book of life, may effect that he be now written in, and so the number of the elect will not be certain, nor the decree of Reprobation be irrevocable and peremptory (as they speak) unless after final perseverance in incredulity. Also hence it will follow, that a reprobate may, if he will, obtain faith, and convert himself: whence it would come to pass, that faith should not be of the mere grace of God, which we shall see hereafter to be the opinion of Arminius.  
VI God is, after the same manner, the cause of Reprobation, as the judge is the cause of the punishment of them that are guilty, and sin is the meritorious cause. Seeing therefore the consideration of sin doth move the judge, and the judge doth condemn to punishment, it appeareth that sin is the remote cause of damnation, and not only a condition necessarily forerequired, and that the judge is the next and nearest cause.  
VII. Furthermore although sin be the cause of appointing to punishment, yet it is not the cause of the difference between the Elect and Reprobate. For example's sake: Two men are guilty of the s●me crime, and it pleaseth the king to condemn one, and to absolve and free the other, his sin indeed that is condemned is the cause of his punishment, but it is not the cause why the king is otherwise affected to the other then to him, seeing the fault on both sides is alike: The cause of the difference is, that something thing steppeth between, which doth turn the punishment from one of them; which in the work of predestination is nothing else but the very good pleasure of God, by which of his mere good pleasure, he gave certain men to Christ, leaving the rest in their inbred corruption, and in the curse due unto them. For which difference, it is great wickedness for us to strive with God, seeing he is not subject nor bound to any creature, and punisheth no man unjustly, giving to one the grace that is not due, and imposing on the other the punishment that is due.  
VIII. Here it is demanded what is that sin for which God doth reprobate, to wit, whether men are Reprobated only for the sin which is derived from Adam, and for that blot which is common to Reprobates with the elect, or whether they are also reprobated for the actual sins which they are to commit in the whole course of their life. The answer is at hand: For although natural corruption be cause sufficient for Reprobation, yet it is no doubt but that God hath decreed to condemn for the same cause for which he doth condemn; and he doth condemn the Reprobates for the sins which they have committed in act: For in hell they do not only bear the punishment of original sin, but also of actual sins: Therefore also God hath appointed them to damnation for the same sins. Now to Reprobate, and to appoint to punishment, are all one. God doth so execute any thing in time, according as he from eternity decreed to execute it: Now he doth punish in time for actual sins, therefore also he decreed from eternity to punish for them Thence it is that the punishments of the men of Capernaum, was to be greater than the punishment of the Sodomites, and the punishment of him that knew the will of his master, greater than the punishment of him that knew it not, because there is a great difference between the actual sins for which they are punished. Nothing hindereth, that God considering a man lying in his natural corruption and depravation, should not also consider him as polluted with those sins which he was to commit by that natural depravation.  
IX. Arminius doth not think that any man is Reprobated for original sin, for he contends that Christ hath obtained the remission of it for all mankind. But he will have man to be reprobated only for the foreseeing of actual sins, that is, for the breach of the law, and the contempt of grace: In which thing he doth seem not to be constant to himself. For seeing all actual sins do flow from original sin, it cannot be, that the cause and fountain of actual sins should be remitted by God, and yet the sins that flow from thence should not be remitted: As if God should forgive a man intemperance, but should punish him for adultery; for actions do flow from habits and natural inclinations, as the second acts do flow from the first.  
X. Without doubt incredulity, and the rejection of the Gospel are among the sins, for which any one is reprobated; For by this rejection we sin against the Law, by which God will judge us: For the law commandeth that God be loved with all our heart, and that he be obeyed in all things, and without exception, and therefore also that he be believed when he speaketh, and that he be obeyed when he commandeth us to believe, whatsoever it shall be which he shall either command or shall say.  
XI. That he should be Reprobated for rejecting the Gospel, and despising the grace of Christ, to whom the Gospel was never preached, is against all reason: For, whom the Gospel doth not save, it leaveth under the law, to be judged by it, which law doth then bind a man to believe in Christ, when Christ is preached to him: Nor is it the School master to Christ, but to them who have means to come to the knowledge of Christ; After the same manner as the law did not bind them to believe the prophecy of jeremy, who never heard of the name of jeremy, nor could it be known to them.  
XII. And although reprobation cannot be said to be the cause of sin, because sin goeth before reprobation, yet it cannot be denied but that reprobation is the cause of the denying of grace, and of the preaching of the Gospel, and of the spirit of adoption, which is peculiar to the elect: For seeing this denying is a punishment, it must needs be, that it is inflicted by the will of a just judge. These are the words of Arminius, Page 58. against Perkins: Effectual grace is denyea by the decree of Reprobation; and a 〈◊〉 after, God by the certain accree of Reprobation, determinea not to give faith an● repentance to some, to wit, by yielding them his effectual grace, by which they would certainly believe and be converted. There is no cause therefore that we should be traduced by the Arminians in this respect, seeing that the principal of their sect doth say the same thing.  
And it is easy to tell the cause why God should not be bound to give to all men faith and repentance: For God who hath not wrought the disease, is not bound to give to all men the remedies of the disease, nor to give the ability of performing those things which are due from man to God. For this impotency & disability in performing, proceeded from man himself, not from God: And the fulfilling of the law, is a natural debt; Which law seeing it is violated by the retection of the Gospel, it is plain, that it is also a natural debt to believe the Gospel, not before it is preached, 
Arnold. Page 3.6. Dicat Arminius grat●am qua●a●u tas cre●e●dida●● quamplurimis, d●●at emmbus c●mmun●m esse ac proinde n●gat gra●iam esse? Et P 262. Respondeo D●um cum n●uum lo lus gratia pro enit & cultae admistae remissi nem pro●it●● sub nova obedientiae conditione teneri maxi●● vires 〈◊〉 quibus ●●mo condi ton●m stum possit implere, alioqui non posset ●udicars ●st in grati●msincere offer.  but then when it is preached.  
XIII. The Arminians are of opinion, that no man is reprobated, but he that hath contemned that grace which doth lead to Christ, and they make incredulity the special cause of reprobation not only in them to whom the Gospel is preached, but a so in them who have not heard the name of Christ spoken off. Arminius maketh these guilty of the contempt of grace: For he saith that there is given to all men unresistably the faculty of believing, and the power of obtaining faith, if they will: Yea, they say, that sufficient means to be eeve were administered to the heathen, who before the coming of Christ, lived in the inmost part of Spain or Scythia: And they lay down a certain universal sufficient grace, common to all men; but when they come to explain that grace, sometimes they place it in the common notions, and natural light; sometimes in the contemplation of the creatures, sometimes in any general knowledge of the law: Of which cursed doctrine, and how by these things they do not obscurely pass into the camp of Pelagius, shall be spoken in their due places.  
XIV. But here we are every where set upon by their darts, and the Arminians do abundantly cast reproaches upon us, and do feign to themselves monsters which they may kill. The conferrers at the Hage, Page 122. after they have belched out some calumnies, do thus conclude their speech: These things are briefly spoken, 
Collat. Hag Non potuit se convertere impeditus sciticet a dinina voluntate.  against that absurd, detestable, and abominable opinion. Good words I pray you: These terrible vizards do not fright us. They imagine that we teach, that in fidelity doth flow from reprobation, as if reprobation were the cause of infidelity. The good men sing this Cuckoo's song to us six hundred times, attributing to us the doctrine which we neither believe nor teach: For if one hath not decreed to give to him that is blind the remedies by which he might recover his sight, he is not therefore the cause of his blindness, nor hath he appointed him to blindness.  
XV. They ground on a false foundation, on which they build those things which are worse. For they thus begin their speech of Reprobation, Page 118. It is known to the Contraremonstrant brethren, that such as Election is on the one part, such Reprobation ought to be on the other part. This is the fountain of their error; this false beginning hath led aside those acute men into by ways: The respect of Election is one, the respect of Reprobation is fare other. For sin and in fidelity is not a condition required after the same manner in the reprobates, as faith is a condition required in the elect: For sin is a condition forerequired in reprobates, but faith is a condition following election. Reprobation is made for sin, but election is made to faith. Sin is the cause of the appointing to punishment, faith is the effect of election. God findeth sin, but worketh faith. Sin followeth reprobation only in the necessity of consequence, but not in the necessity of the consequent: But faith doth follow election both ways. By these things that calumny is abundantly washed off which Arnoldus, Page 228. and in many other places doth sprinkle upon us, that we deny that the reprobates are reprobated for sin.  
XVI. It yields an occasion to the Arminians of falsely accusing us, because we say, that the decree of reprobation is precise and absolute, nor do we agree to Arminius, who teacheth that the reprobates indeed are not saved, but yet they might be saved, and who denieth that the number of the reprobates is determined by the decree of God. But here is nothing from whence it can be drawn, that reprobation is the cause of sin, or that any one is reprobated without the beholding of sin.  
XVII. Arnoldus doth carp at our opinion with certain little objections, Page 219. Ye say that the reprobates have been excluded of God from salvation in his decree for one sin, but that they shall be excluded in time for another divers sin. It is a calumny, we neither think nor say it. He doth heap up the same false accusation, Page 229. and 238. where he saith that men are reprobated, as only considered in the sin of Adam.  
XVIII. In the same page he doth thus vainly argue: It is not the part of wisdom to be willing that they should hope for good, who are excluded from it by the absolute decree of God. But I deny, that unbelievers and profane men are excluded from God, by the absolute decree of God, after that manner as you take the word absolute, that is, without respect to their sins: Neither doth it favour of folly to command that they who are excluded from eternal life, by the absolute, that is, by the certain and inevitable decree, should contend and aspire to eternal life, seeing that they are therefore excluded from life, because they have not aspired to it.  
XIX. The same man, Page 226. Ye determine (saith he) that God hath precisely reprobated from salvation, some sinners lying in the fall of Adam, without the consideration of impenitency. Is is a slander: Our Churches do not believe it. The confession of the Churches of France, of England, of the Low-Countries, doth not say it: Indeed in the decree of reprobation is included the will of not giving faith and final repentance to reprobates; but it doth not follow thence, that reprobation is without the consideration of impenitency.  
XX. Arnoldus addeth; Your doctrine determines that God doth exact faith from the reprobates, and that he decreed to condemn them if they should not believe, when yet it is impossible for them that they should believe in Christ with a sure persuasion of mind, not only because God doth not give them power of believing, but also because if th●y were furnished with power to believe, yea, if they should believe in Christ, they would believe that which were false, because Christ hath not died for them: But it is contrary to the justice of God to exact such an obedience, and then to punish the creature, for not performing such an obedience, which is absolutely impossible to the creature. He doth abundantly repeat the same thing in other places, but especially, Page 261. and 262. Here are many things faise. First, it is false that faith is exacted and required of all the reprobates, for it is required only of them to whom the Gospel is preached. Neither is it true that faith is absolutely, and without condition required of all those, to whom the Gospel is preached; for it is required under a condition, to wit, that they be converted and repent: But if they do not repent, we teach and cry out, that the benefit of Christ doth not pertain to them; and that they hope and believe in Christ in vain, so long as they are adverse and contrary to God, inviting them to repentance: And it is also false, that God is unjust, if he command them to believe and obey, who for their inbred depravation cannot believe and obey, and to whom God doth not give power of believing; for man himself hath brought this impotency and disability on himself, and this depravation, in man, is voluntary; and God exacting from man, that he should believe him speaking by Christ, doth require nothing which man doth not owe: For to obey the law is a natural debt. For God, speaking by Christ, cannot be refused or contemned, but the law also is broken, as we have already taught at large in many places, especially Chap. 11. Where we have taught that the power of believing was given us in Adam, and that Adam had it before the fall, but an occasion of using it was wanting: And therefore also this power was lost in Adam. 
Page 262. in Tileaum.  Nor is God bound to restore it, as Arnoldus (setting laws to God himself) would have it. By these things also we meet with that false accusation wherewith Arnoldus doth pursue us, Page 230. Ye determine (saith he) that faith is required of reprobates, and yet that the means to perform obedience to faith are precisely denied: For it is not required of all, but of them to whom Christ is made known, nor is it required of these absolutely, but with condition of repentance: Neither is any thing required of them although they be reprobates, but what they owe.  
XXI. But Arnoldus doth add to this a foul calumny, wherewith he would odiously bur●en our cause. Ye will have (saith he) faith to be required of the reprobates, that they might be made inexcusable, and their damnation might be aggravated. We say indeed that their damnation is thereby made the greater, but we do not say that this end was propounded by God. So when we say that one goeth forth to war, that he may be slain, we signify what is to happen, not what end should be intended. And it is not for us to inquire scrupulously into the end which God propounded to himself. Yet these two ends are certain, to wit, to require of man what is due, and also by this mean to bring the elect to salvation.  
XXII. He doth bend at us another dart, Page 286. Your doctrine (saith he) doth repugn the Evangelicall threats: For seeing the intent of God in the propounding of them is, that men should be driven from impenitency, and so should be saved. You on the contrary side teach, that God doth deny to some men the means that are necessary to repentance, because he hath determined not to save them. First, it may be doubted whether there are any Evangelicall threats; for the threatenings which are contained in the books of the Gospel, are not a part of the Gospel. For seeing the word Euangelium, Gospel, doth signify, a good message, I do not see how threatenings can belong to a good message: They who believe not the Gospel shall be punished, not by the Gospel, but by the law. But howsoever it be, I see nothing here which doth repugn these threats, by which God doth intent to require from man that which is due, and that which the law itself requireth, to wit, that God be obeyed. Seeing that the denying of grace, and of the restoring of the powers which man by his own fault lost, doth very well agree with such a declaration of threatenings. These things are not repugnant, to propound life to man on the condition of obedience, and not to restore to man those powers of obedience which he lost by his own fault.  
XXIII. Neither are these things repugnant, to propound life to any one under a condition, and to appoint the same man to death for his foreseen disobedience.  
XXIV. The same man since Arminius, Page 269. (for that which he addeth concerning Infants shall hereafter be handled) doth thus inveigh against our opinion. Your opinion (saith he) causeth that public prayers cannot be offered to God, as it is meet they should, to wit, with faith and confidence that they shall profit all them that hear the word, because according to your opinion amongst them, there are many, whom God not only will not have to be saved, but whom he will have to be condemned by his absolute, eternal, and immutable will, which goeth before all things and causes: Yet the Apostle commandeth that prayers be made for all men, and addeth this reason, because it is good and acceptable to God, who would have all men to be saved and come to the knowledge of the truth.  
XXV. I answer, that it is falsely supposed by Arminius, that public prayers ought to be poured out with this confidence, that they shall profit all them that hear the word. This faith were rash, and not resting on the word of God; especially seeing the ministers of the word, have, for the most part, known many that are disobedient and openly profane, nor do they doubt, but that besides these, there are many that are sick, and ill affected with inward and hidden vices, who yet make a show of piety. Certainly the similitude of the seed sown into diverse ground, and of a differing disposition, and with an unlike success, doth in this case bring more fear than confidence. And yet because the secrets of reprobation are unknown to us, we do rightly pray for all, because we hope well of every one. I do not see whereto this objection belongs, unless to stop and stay the Reader with a childish declamation, because this very objection doth no less pursue Arminius, who although he will not have the decree of God to be precise, yet doth confess, that God doth certainly foreknow who are to be damned. And to confess this, what is it else, then to teach that God is willing that we should pray for them, whom he certainly knoweth our prayers will not profit? But that which he casteth upon us, that we make the decree of reprobation to go before all things and causes, and therefore also before sin itself, is plainly contrary to our opinion.: And if such words have fallen from any unawares, it is not therefore the opinion of our Churches, we defend those things that are ours, but we do not warrant other men's.  
XXVI. Concerning the place of the Apostle, where he saith that God would have all men be saved, it shall be spoken in his order and place. To will, here, is no other thing then to invite, and to call: Also by all men, he understandeth, men of every condition and sort: After the same manner that Titus, 2.11. The grace of Christ is said to bring salvation to all men, when notwithstanding so many perish. This is a token here, of that in the former place it is spoken of kings, in this place of servants: Their domination was at that time contrary to Christ, and the lot and state of these men, was abject and base, the Apostle would not hinder that they should not be prayed for, and these are thought such as may be partakers of saving grace.  
XXVII. The Arminians seem, to themselves, to deal very acutely, when they dispute thus: If there be any one (say they) whose eyes have been pulled out for not keeping his watch well, is it a just thing to command him that hereafter he should watch and ward? And then if he hath not done it, to lay great punishments upon him because he hath not watched? I answer, that this is an example nothing to the purpose: For they use the example of one that is blind, who is not bound to see. But man though he be corrupted and wicked, yet he is bound to obey God, which if he hath not done, he is justly punished. Then also they bring an example of one whose eyes were pulled out, he striving against it, and being unwilling: But man brought this depravation on himself, of his own accord, and was voluntarily evil, and therefore he is justly punished.   

CHAP. XXVII.  
How fare, and in what sense Christ died for all. The opinions of the parties.  
I. THE Arminians are of opinion, that Christ by his death obtained & got remission of sins, 
Coll. Page 130. Christut omnibus per mortem impetravit recenciliationem & remissionem peccatorum. Collat. Hag. P. 183. Non omnibus merito suo partam salutem consert etiamsi omnthussit acquisita.  reconciliation, & salvation for all, & particular men: Nor do they doubt to say, that by the death of Christ, reconciliation was obtained for Pharaoh, Saul, judas, and Pilate, not as they were reprobates, but as they were sinners: For God doth equally intent and desire the salvation of all men; and that the incredulity of man is the cause that remission and reconciliation is not applied to all.  
Yet Vorstius alone, the champion of the Arminians, doth stagger in this question, and doth seem to be more prone to the contrary opinion. In the 56. Page Collat. cum Piscat. He saith that Christ was delivered by God to death, not for the elect alone, but for all men whatsoever, at least for them that are called.  
III. They think that the end which God propounded to himself in delivering his Son to death, was not to apply this benefit to some certain men; nor do they think that Christ was appointed to death, by the precise will of God; to save man, for Christ was appointed to death by his father, before God thought of saving of men, and therefore that he was appointed to death without that respect, that they which believe in him should be saved. Greuinchouius, Page 21. doth say expressly, that reconciliation being obtained, there was yet no necessity of application, that is, after salvation and reconciliation for all men was obtained, there was no necessity that any one should be saved, and it was possible that no man in act should be reconciled: Because he will have the decree of sending Christ, in order, to go before the decree of saving those which believe, and therefore that God determined to send his Son, when he had not yet determined to save those which believe. But the Arminians would have this to be the end which God propounded to himself in sending his Son, to wit, to make the salvation of men possible, and to lay open a way for himself, whereby he might save finners, without any hurt to his justice. By this means, they say, God hath gotten power of saving man, because without the death of Christ, 
Grevinch. Pag. 15.16.17.  by which the justice of God was satisfied, God could not be willing to save men.  
IU. And if no man had believed in Christ, yet Christ (if these men be believed) had obtained that end which he propounded to himself in dying: For they deny that he died to save any man precifely, but that the salvation of man might be made possible, and a gate might be opened unto him to salvation, which is left free for man by the help of grace to enter, or not to enter.  
V 
Vide Collat. Hag. p. 172. Greum. p. 8.9. Deus applicationem reconnliationes amnibus nec voluit nec noluit, etc.  They distinguish therefore, between the obtaining of reconciliation and the application of it. They contend that reconciliation and remission of sins, is obtained for all, which yet is applied only to them that believe: That all men are given to Christ in the right of salvation, but not in the communication of salvation: That God hath neither willed nor nilled the application of reconciliation (that is, faith and salvation) to all men, but he hath thus willed it, if they believe, if they will receive grace.  
VI 
Armin in Perkins. Page 77. & 78.  The same men also do deny, that Christ on the cross sustained the person of the elect, or that he died for the elect: Because election had not then place, for election is something that is after the death of Christ.  
VII. They say indeed that Christ offered himself for a sacrifice for all men, but as concerning his intercession, they are not constant to themselves in that, 
* Grevinch P. 46. Christus quoad actum oblationis omnium ●m nino hominam sacerd●s suit etiam Pharaonis, &c Ib● per oblationem vult fi●ri impetration 〈◊〉, per intercessionem ●ere applicationem.  sometimes they will have him to make intercession only for the saithful, as if something might be obtained without intercession: Sometimes they make two kinds of intercession, 
* Coll Ha. p. 187. Respondemus dup●●cē esse intercess●onem unam generalem quae ●otum mundum spectat, alteram particularem quae ad sol●s credemtes p●rti●es.  one general and common to all, another particular, which is only peculiar to the elect.  
VIII. We do very much differ from this opinion: We acknowledge that Christ died for all; but we deny, that by his death salvation and forgiveness of sin is obtained for all men: Or that reconciliation, is made for Cain, Pharaoh, Saul, judas, etc. Neither do we think that remission of sins is obtained for any one, whose sins are not remitted, or that salvation was purchased for him, whom God from eternity hath decreed to condemn: For this were a vain purchase. We deny that election is after the death of Christ, as for many other causes, so also because Christ in the very agony of death gave a notable proof of election in the thief, whose heart he affected, and enlightened his mind after an unutterable manner; the other thief being left and neglected. And seeing Christ doth every where say that he died for his sheep, and for those whom his father gave him, he doth sufficiently declare that he died for the elect.  
IX. And when we say that Christ died for all, we take it thus, to wit, that the death of Christ is sufficient to save whosoever do believe, yea, and that it is sufficient to save all men, if all men in the whole world did believe in him: And that the cause why all men are not saved, is not in the insufficiency of the death of Christ, but in the wickedness and incredulity of man. Finally Christ may be said to reconcile all men to God by his death, after the same manner, that we say that the Sun doth enlighten the eyes of all men, although many are blind, many sleep, and many are hid in darkness: Because if all and several men had their eyes, and were awake, and were in the midst of the light, the light of the Sun were sufficient to enlighten them. Neither is it any doubt but that it may be said, not only that Christ died for all men, but also that all men are saved by Christ, because among men, there is none saved but by Christ: After the same manner that the Apostle saith, 1. Cor. 15.20, that all men are made alive by Christ, because no man is made alive but by him.   

CHAP. XXVIII.  
That reconciliation, remission of sins, and salvation is not obtained nor purchased for all, and particular men, by the death of Christ.  
I. FIrst, whosoever saith, that by the death of Christ reconciliation is obtained for all and singular men, although he consider Pharaoh and judas, not as reprobates, but simply as sinners, yet he saith that reconciliation is obtained for them who have never believed, nor never were to believe. And seeing it is not equal nor just, that reconciliation should be obtained for such, the death of Christ is used wrongfully to obtain something that is unjust, and to do something which is contrary, to the justice of God.  
II. And who but he that doth willingly shut his eyes, will ever believe that the reconciliation of judas, was obtained by the death of Christ, seeing that the death of Christ, was the very crime of judas, and by it he was brought to the halter.  
III. And seeing that at the very time in which Christ did die, many were already tormented in hell, he must needs be of a shallow brain, who thinketh that by the death of Christ, salvation or reconciliation was obtained for them.  
iv Also by this doctrine God is openly mocked: For Christ is imagined to obtain that from his father, which he knew would never profit; as if God should grant to his son the salvation of that man which from eternity he decreed to condemn. For if Christ obtained reconciliation and remission of sins for Pharaoh and judas, whether considered as Reprobates, or considered as sinners, he knew well enough that that obtaining of it would not be for their good or profit. Christ therefore is brought in ask this of his father: I pray thee receive into grace those whom I know thou wilt never receive into grace, and whom I know certainly are to be condemned: For Christ in his death, and before his death, knew full well the secrets of election. Surely these men seem to do their endeavour that Christian Religion should be made a laughing stock.  
V Also they expose God to derision, while they will have God at the same time, to love and hate the same man; to love him because he giveth his son for him, and would have reconciliation to be obtained for him, but to have hated him, because from eternity he decreed to condemn him.  
VI And if Christ obtained remission of sins for judas; it must needs be that God granted that to Christ ask it, & that he forgave the sins of judas: Which if it be true, it necessarily followeth that God doth abolish his own acts; and condemning judas, punished those sins which were remitted, and so men should be punished for those sins, the pardon whereof is obtained: & the testament of Christ by which they will have salvation to be purchased for all men, should be made void.  
VII. Neither is God only thus mocked, but also he is made to mock mankind: For it is manifest by use, and by the experience of all ages, that the Gospel is scarce preached to every tenth man, and that the name of Christ is unknown to the greatest part of the world; which thing that it is done by the providence of God, so dispensing, there is none that will deny, unless he that thinks that all things are carried confusedly, and that they do proceed without reason or order. And if reconciliation and salvation by Christ be purchased for all men, why doth not God publish this benefit through the whole world? Why doth he suffer this reconciliation to be unknown to the greatest part of mankind? Why doth he keep in and hide from so many men the grace which doth belong to them, and which is obtained for them; without the knowledge of which, no man can be saved? They answer, that God doth it because men show themselves unworthy of this grace. As if any man could be worthy of it, or could show himself worthy of it. Who knoweth not that the Gospel is preached to them that are most unworthy? And where sin hath abounded, 
Rom. 5.20.  there grace hath abounded? And if God is hindered by the unworthiness of man, that he should not make known to him the reconciliation obtained, the same unworthiness could and ought to hinder the obtaining of reconciliation. For when reconciliation was obtained, God did then foreknow the unworthiness that would follow, with no less certainty then if it had been present.  
VIII. And when they say that Christ died for all, as concerning the obtaining of salvation, but not as concerning the application of it, they do plainly confess that Christ did not obtain that this reconciliation should be applied to all. Whence it cometh to pass, that this obtaining of reconciliation, is vain, yea, and ridiculous: For they speak as much as if they should say, that freedom was obtained for one, but not that he should be freed; or that food was obtained for one, but it was not procured that he should be fed with this food.  
IX. And seeing that by faith the application of the death of Christ is made, if Christ by his death hath not obtained for us the application of this reconciliation, it will follow that he hath not obtained faith for us: For they must needs deny that faith is obtained for us, who will not have faith to be from grace alone, but to be partly from freewill, in whose power they will have it to be to refuse or admit grace, to believe in act, or not to believe.  
X. And surely he that shall more attentively consider what these words mean; The obtaining of application, and the application of the thing obtained, will find that it is a mere Meteor, or building of Castles in the air, and that they are unseasonable trifles, with which they enwrap men's wits: seeing Christ doth obtain nothing which he doth not apply, nor doth he apply any thing which he hath not obtained: Otherwise in vain were the obtaining of that benefit, which both he that obtaineth it, and he of whom it is obtained, knoweth that it will never be applied, and that it will never profit him, for whom it is obtained; Nor is it credible that the remission of that sin which shall never be remitted, is procured.  
XI. Yea, these innovators do so speak, as they that would have by the death of Christ something to be procured, not for us, but for God: For they say that by the death of Christ, God obtained power of saving us, but they deny that the application or conferring of salvation was obtained by the death of Christ for Peter or Paul, but that only a gate and way was opened for them, by which they might come to salvation: Wherefore Christ by his death will be said to be, not the giver, but the preparer of salvation. And certainly the opinion of Arminius doth tend thither, that Christ should be said, not to have obtained reconciliation for any one, but to have laid open a way for God, by which he might bestow salvation.  
XII. They do no less trifle, when they confess that the fruit of the resurrection of Christ, 
Aduer. Walach. P. 51. Non ad eos omnes fructus resurrectionis extenditor, pr● quibus m●rtem oppetijt Christ●●.  pertained only to the faithful, but the fruit of his death, that is, reconciliation and remission of sins, they extend to all and several men. There fore (if these men be believed) there will be some m●n to whom the fruit of the death of Christ doth pertain, but the fruit of his resurrection doth not pertain. As if they should say that Christ died for some men, for whom he hath not overcome death: And that the fruit of the fight belonged to all, but not the fruit of the victory. And there will be some men, for whom although he hath offered himself on earth, yet he doth not offer himself in heaven. But the Scripture joineth these things, as inseverable, and unseperable, that he died for us, and that he rose again for us; Rom 8.34. It is Christ that died, yea rather, that is ris●n again, who is at the right hand of God, making intercession for us. And the 2. Co. 5.14. That they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again: Because no man is made partaker of the fruit of the death of Christ, but by his resurrection.  
XIII. It is of no small moment, that if reconciliation were obtained for all mankind, it must needs be that all infants, borne without the covenant, are reconciled, their sin is forgiven them: Whence it would come to pass that they could not have a greater benefit bestowed upon them, then if one in a gentle cruelty should kill them in their cradles: For if they die in this state of reconciliation, their salvation is certain; but if they live, they shall be brought up in paganism, which is the most sure way to eternal destruction.  
XIV. And seeing no man can be saved, but he for whom reconciliation hath been obtained, and hath also been applied: I do not see what the obtaining of reconciliation doth differ from the application of it in infants, which are taken away by an untimely death: For (by the doctrine of Arminius) they are saved by reconciliation alone. Here therefore that distinction of the obtaining of reconciliation and of applying of it, doth vanish away: Which distinction, although it may have place among men, yet with God it cannot have place, who granteth nothing which he doth not give, from whom nothing is obtained which he doth not give and confer in act: For to him all things are foreseen neither can any thing happen, by which he should be compelled to deny what he hath granted, to change his counsel, or to abolish his acts.  
XV. And if these two things be compared between themselves, to obtain reconciliation for his enemies, that they might be saved, and to bestow salvation on them that are already reconciled, it is no doubt, but that it is fare greater love, to die to reconcile his enemies, then to give salvation to them that are reconciled. The Apostle teacheth th●s expressly. Rom. 5.10. 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. If Saint Paul be believed, it is an easier and more likely thing, to save him that is reconciled, then to reconcile him that is an enemy, by dying for him. Seeing therefore that Christ (if we give credit to Arminius) hath performed for all men that which is fare the greatest, and is an argument of his highest love; it will be said, that Christ in dying for us, loved Pilate, judas, Saul, and Pharaoh, no less than Peter and john: But there is no man can make himself believe, unless it be he that is willing to be deceived, that Christ loved those with his greatest love, whom his father from eternity hated, and whom the son himself knew were from eternity appointed to punishment.  
XVI. Yea truly, seeing Christ, as he is one God with the father, hath from eternity predestinated the reprobates to damnation, it is not likely, yea not possible, that the same Christ hath obtained reconciliation for judas, as he is man and a mediator, and hath from eternity reprobated the same man, as he is God. For although these sectaries will have the decree of reprobation to be, in order, after the obtaining of reconciliation, yet neither of them is in time before the other, and it must needs be that the desire of reconciling, and the decree of reprobating were together in one and the same mind.  
XVII. Notable is the speech of Christ, john 15.13. Greater love hath no man then this, that one lay down his life for his friends. The meaning of Christ is, that friends cannot be more loved then by dying for them: For although it be greater love to die for ones enemies then for his friends, yet it is certain, that nothing can be performed for thy friend's sake, by which thou mayst more testify thy love to them, then if thou die for them. Seeing therefore that this is the greatest love to die for one, whether friend or enemy, it must needs be that Christ equally loved all men, with his greatest love: They must therefore affirm, if they will be constant to themselves, that Christ, in dying, loved with his greatest love, judas, Pilate, yea Cain and Pharaoh, who were already in hell.  
XVIII. The conferrers at the Hage, do endeavour to quit themselves: If (say they) to love in the highest degree, is not only to merit salvation, but also to bestow it, we deny that Christ did generally love all those, in the highest degree, for whom he died. They therefore condemn Christ, and accuse him of a lie, who will have this to be the greatest degree of love, to die for one. And it is impossible that Christ should love any one in the highest degree of love, but that also he should bestow salvation upon him. And if these things could be separated, yet this would remain firm and sure, that Christ loved him with his greatest love for whom he died, although he hath not afterwards bestowed salvation upon him, because the greatness of the love of Christ, is to be esteemed, not by the profit that cometh to him for whom he died, but by the greatness of the sorrows which he suffered for him: Yea, whosoever shall weigh these things, in the exact scale of judgement, shall find that it is greater love to suffer death for one, to procure for him some little good, then to procure great good. So it is more flagrant love to expose himself to death, that his friend might not be hurt, no not a little, then if he should do it, that his friend should not perish by being burnt alive.  
XIX. Nor do they escape by the distinction of this love, into Antecedent and Consequent, seeing the Antecedent love wherewith they will have judas, and Pharaoh to be loved by Christ, cannot but be the greatest, and that beyond which (as Christ himself witnesseth) none can be extended. These are not two loves, to be willing to have mercy before faith, and to be willing to save after faith; but they are two effects of one and the same love.  
XX. And if Christ by his death was the pledge, and price of redemption for judas, Pharaoh, Saul, etc. The mark of injustice would be set upon God, who hath taken two punishments for the same sins, when the first satisfaction did suffice, and hath twice given judgement upon the same thing: For once they were dead in Christ, seeing Christ sustained their person upon the cross, and yet the same men do die the eternal death in their own persons. Thence also it will follow that Christ did in vain bear the punishments due to judas and Pharaoh, and that he in vain made himself a pledge for them: For surely if Christ on the cross, was the pledge of all and several men, and made himself for them as a surety, it must needs be, that he supplied their place on the cross, and sustained their person: And so that may be said of all men without exception, which the Apostle saith, 2. Corinth. 5.14. If one died for all, then were all dead. But no man yet, as I know, hath dared to say, that the reprobates died with Christ, or in Christ. And truly the following words of the Apostle do argue, that he doth not speak of all men in the whole world, but of all those to whom the fruit of the resurrection of Christ doth pertain, and who are become new creatures.  
XXI. That reconciliation is purchased only for the elect, the Apostle teacheth, Rom. 5.11. We joy in God, through jesus Christ our Lord, by whom we have now received reconciliation. Did S. Paul so greatly rejoice in that benefit, which was common to him with Herod and Pilate? And C. 3. v. 25. God hath set forth Christ to be a propitiation, through faith in his blood. There is therefore no propitiation without faith, and therefore no obtaining of reconciliation. For hereby it is perceived that God is pacified to a sinner, and his propitiation is made, because Christ hath obtained reconciliation for him.  
XXII. In the eight Chapter, and four and thirtieth verse of the same Epistle, it is not only said that Christ died for the elect, but because that Christ died for them; the Apostle doth thence infer that no accusation can be laid against them: Who shall lay any thing to the charge of Gods elect? It is God that justifieth: Who shall condemn? It is Christ that died, etc. Out of which place we thus argue: They for whom Christ died cannot be condemned, nor can any thing be laid to their charge: But the reprobates are condemned, and something is laid to their charge; therefore Christ died not for them; So it be understood in that sense which I said at the beginning, to wit, that Christ by his death did not obtain reconciliation and salvation for them.  
XXIII. Those for whom Christ obtained reconciliation and remission of sins, for those he also prayed and made intercession: But he doth not make intercession nor pray for the world, but only for the faithful, as Christ himself saith, john 17.9. I pray for them, I pray not for the world, but for them which thou hast given me. It is no doubt but that by the world those that do not believe are to be understood, and those that have not received the grace of Christ, amongst whom also are refractory persons: For these, Christ saith, he doth not pray; Now all men are such by nature, being destitute, not only of faith, but also of the power of believing. But among these, God giveth some men to Christ, to whom also he giveth faith in Christ: For these alone Christ doth profess that he maketh intercession to his father.  
XXIV. Here the sectaries after their manner do use a sleight distinction: For they make a double intercession; one general, whereby Christ doth make intercession for all, the other particular, whereby he doth make intercession only for the faithful. By the first, reconciliation of sins is obtained; by the other, the applying of reconciliation and salvation: But this general intercession is plainly needless; for in vain is reconciliation asked, without the application of salvation. By that general intercession, Christ either asked salvation for judas and Pilate, or else he did not ask: If he asked not, his intercession was to no purpose; If he asked, he suffered the repulse, and so in vain he made intercession: But he himself saith, john 11.42. that he was always heard by his father. But perhaps they will have Christ to have asked the application of salvation for all men, on a condition, to wit, if they will believe; and with this respect, that they should believe: Truly if it be so, then Christ hath not made intercession for all. For that which is asked on a condition, take away the condition, and it is not asked. He that saith to God, I pray to thee for all, so they believe, doth plainly declare that he doth not pray for them which do not believe: Wherefore Christ himself doth restrain his sending into the world, and therefore also his intercession, to the faithful alone, john 3.13. God so loved the world, that he sent his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. There you see that not only the fruit or application of the donation and giving of the Son (that I may so speak) but also the donation itself doth belong only to believers.  
XXV. But it is worth the labour to know what that particular intercession is, with which (as these sectaries do confess) Christ, john 17. doth make intercession for the faithful alone, and to know what it is that he asketh by it. Father (saith he) keep them: And a little after, I pray thee that thou wouldst keep them from the evil. If this intercession be peculiar to the faithful, I do not see what remaineth for the general intercession: For without these things all intercession is vain. And seeing in the Lord's prayer these two things are asked jointly, and together, to wit, remission of sins, and freedom from evil, who would endure such a bold forgery, whereby the Arminians do pull asunder these things, and will have Christ to obtain remission of sins for all, but not freedom from the evil?  
XXVI. And if Christ prayeth for all, he prayeth also for them whom he knoweth do sin the sin unto death, for which Saint john doth not suffer us to pray, john. 5.16.  
XXVII. Yea, the Arminians here are not constant to themselves, when they say that Christ did intercede by a particular intercession for the faithful, and for those whom the father gave to the Son; for seeing they teach that the faithful & godly men may fall from the faith & be condemned, it appeareth that they will have Christ to intercede for many reprobates by a particular intercession, if many of the faithful are reprobates.  
XXVIII. Arminius, p 70. against Perkins, doth bring for this purpose many things, which I do not know whether they will be allowed by his followers. First, he thinks that Christ doth sacrifice himself for many, for whom he doth not make intercession: because his sacrificing was before his intercession: For he will have the sacrificing of Christ; to pertain to his meriting, & his intercession to pertain to the application of his merit. These things seem to me to be repugnant, not only to the truth, but even to common sense: For whosoever doth prepare himself to be a purging sacrifice for another, doth necessarily pray that the sacrifice which he is to offer, may be pleasing and acceptable for him for whom he doth offer himself for a sacrifice. And whosoever doth offer a price of redemption, doth first entreat this price may be received, as that Chryses in Homer speaking thus: 
Iliad. ●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Release to me my loving daughter, and accept the gifts.   
See in the first place his prayers, and then the offering of the price: Therefore intercession doth necessarily go before the sacrifice. Arminius adds. It is true indeed that Christ, in the days of his flesh, offered up prayers and tears to God the father; but those prayers were not made for the obtaining of those good things he merited for us, (that is, for the obtaining of salvation) but for the assistance of the spirit, that he might stand in the combat. An impious and wicked opinion; for by it, it is denied that Christ prayed for our salvation before he died; when yet, john 17. he prayeth thus before his death: Keep them in thy name. And, Father, I desire that those which thou hast given me, may be with me, that they may see the glory which thou hast given me. Arminius himself is ashamed of so false a doctrine; for by a certain doubtful Epanorthosis, or correction, he doth seem to condemn that which he said; for he adds. But if he did then offer prayers for the obtaining of this application, they did depend on his sacrifice that was to be finished, as if it were finished. That speech, But if, is the speech of one doubting, when yet it is a thing most certain. But what is this against Perkins, who saith, that Christ doth not sacrifice himself for them for whom he doth not pray? Surely these things which Arminius doth heap up, are nothing to the purpose, nor do they touch the matter: For although the prayers which Christ offered up for our salvation before his death, are grounded on the merit of his death that was to come, yet that remaineth which Perkins saith, that Christ doth not sacrifice himself for them for whom he doth not pray: For the death of Christ had not been a sacrifice, unless he had prayed that it might be accepted of the father, for their life for whom he died: For grief and torment is not of its own nature a sacrifice, unless there be also such a petition.  
XXIX. I do not deny, but that Christ in his death prayed for them that crucified him: But I deny that he prayed for all without exception, but for them alone who did it by ignorance; for he saith: Father forgive them, for they know not what they do, Luke 23.24. Whom a little after, as Saint Luke doth testify, were converted to the faith. Act. 2. and Chap. 3.17. Doth not Christ say this with an humane affection, and not as the redeemer? For, as he was man, he might wish well to those, whom as he was God, he knew were reprobates: Thus he wept over the inhabitants of jerusalem, the fall and rejection of which City, as he was God he had decreed.  
XXX. And when the sectaries do deny, that Christ on the cross sustained the person of the elect, they do openly impugn that speech of Christ, john 10.11. I am that good shepherd, the good shepherd giveth his life for his sheep. And john 15.13. Greater love than this hath no man, that one should lay down his life for his friends. And Ephes. 5.25. Christ loved his Church and gave himself for it. Christ therefore died for his sheep; for his friends; for his Church; and what are these but the faithful and elect? Can Pharaoh, judas, etc. in any respect, be called the sheep of Christ? The Arminians answer, that they are called sheep, not in respect of the present condition, but of that to come. A vain thing: For the condition to come, was already present in the decree of God, in respect of which decree, they are called sheep before their conversion, john 10.16. For they are called sheep, not only because they were to gather themselves to the fold of Christ, but because God in his eternal counsel, decreed to give them faith, by which they might gather themselves to the fold of Christ: For if they had not been given to Christ, until they had joined themselves to Christ by faith, they had given themselves to Christ, before God had given them to Christ.  
XXXI. In the mean time it is to be observed, with what fidelity these sectaries do deal here: For they will have God to have chosen those that believe: Neither do we deny it, so that by believers, those be understood, who are to believe by the gift of God, and those to whom God hath decreed to give faith: For we say that faith is considered as a thing to be performed, and not as a thing present and already performed; and when we speak of Election, we say that believers are called, not in respect of present condition, but of that to come. This thing although it be agreeable to reason, and to the word of God, yet it is rejected by these sectaries, as absurd: And yet the same men a little after do use the same thing, and yield to our part: For they will have that speech, I give my life for my sheep, to be taken in respect, not of the present condition, but of the future; and that they are called sheep, because they shall gather themselves to the fold of Christ. There is no cause therefore why they should so much be moved, when we say, that believers are elected, not in respect of the present or past, but of the future condition, and by the beholding of that faith, by which, by the gift of God, they are to come to salvation. That which pleaseth them, when themselves say it, ought not to displease them when it is used by us: Especially seeing the Scripture doth never expressly say, that believers are elected; but doth clearly pronounce that Christ died for his sheep, and for the Church.  
XXXII. For these causes the holy Scriptures, which doth sometimes say that Christ died for all, in that sense which I have said, doth oftentimes shorten and restrain that general speech, laying, that the blood of Christ was shed for many, Matth. 26.28. And that the son of man came, that he might give his life, a redemption for many. And, that he was offered once for the sins of many. Heb. 9.28.  
XXXIII. And if you would fetch the matter from the beginning, and from the covenant which God made with Adam, you shall find that this covenant doth belong only to them alone, whose heel the Serpent bruiseth, and whom he hurteth with a light wound, and therefore only to the faithful, and the elect; for the rest, the serpent infecteth with his poison, killeth them with his biting, and taketh them away with a deadly wound.  
XXXIV. And if Christ by his death obtained reconciliation for Cain, Pharaoh, judas, etc. It must needs be, that Christ redeemed them: But he hath not redeemed them, because they always do and shall remain captive: Nor is it credible that Christ would pay the price of redemption for them, whom he knew were never to be freed; or that Satan could take away those souls, redeemed by Christ with so great a price.  
XXXV. Saint Paul, 2 Cor. 5.20. saith, That God was in Christ, reconciling the world unto himself. If by the world, are understood all and several men without exception; it must be believed, that not only reconciliation was obtained for all and several men, but also that they are reconciled in act; and that judas and Pharaoh were sometimes among the friends of God: which thing, Arminius himself doth not dare to say.  
XXXVI. Finally, if Christ hath obtained reconciliation for all men, even for them who are without the covenant, than no man shall be borne without the covenant of Christ, and that will be false which Saint Paul saith, Ephes. 2.3. where speaking of the condition in which we are borne, he saith, that by nature we are the children of wrath, that is, borne subject to the curse: For how can any one be borne subject to the curse, if reconciliation is obtained with God, for all men, without exception.   

CHAP. XXIX.  
The objections of the Arminians are dissolved, by which they endeavour to maintain and confirm the obtaining of salvation for all men.  
THE Arminians make many objections against these things, but prevail nothing. First, they flourish with places of Scripture, and then they handle the matter with other reasons.  
I. They bring that place of Saint john, Chaper 3. Verse 16. Where God is said to have so loved the world, that he gave his Son: which place we have already taught, doth hurt Arminius; and that the sending of the same, is in the following words, restrained to the believers alone. Whence it is manifest, that Christ was not sent, but to save them who were to believe. I might say that the world is here taken for the faithful alone; as, john 6.33. and 1 Tim. 3.16. and H●b. 2.5. But although we grant, that by the world all mankind are contained in the whole, yet it will not thence follow, that Christ purchased salvation for all, and particular men: for the obtaining of the salvation of some men, doth abundantly testify, that mankind is loved by God.  
two And it is worth the labour to know what meaning the Arminians apply to Christ, and what according to the Arminians is the sense of these words of Christ. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. According to the doctrine of Arminius, this must be the sense of these words; God so loved all mankind, with a love wherewith he hath not willed their salvation, that he decreed to send his son, before he thought of saving man, to purchase for himself the power of saving man, and afterward he decreed to give every man power of believing, if he himself would, that so he might have eternal life. A monster of Doctrine, and a new Gospel.  
III. They assault us also with the words of Saint john, 1 Epist. 2. Chap. 2. v. where Christ is said to be the propitiation for the sins of the whole world. And out of the first Chapter of Saint john; where he is called the Lamb, taking away the sins of the world. But by these, they effect nothing; for this is said, because in the whole world no man's sins are remitted, but by Christ. In the same sense that 1 Cor. 15.22. Saint Paul saith, In Christ all men are made alive; because no man is made alive, but by him. So he that should say, that Hypocrates taught all Graecia and Italy the art of Physic, did not say that all and several men of Graecia and Italy learned Physic of him, but that no man learned Physic but from him. For it is manifest, that Christ hath not taken away the sins of all and several men, because very many remain in sin, and are condemned for their sins.  
iv They do colourably boast of that place, 1 Tim. 2.4 God would have all men to be saved, and come to the knowledge of the truth. And, Verse 6. Christ gave himself a ransom for all. Also that to Titus, Chap. 2. The grace of God, that bringeth salvation unto all men, hath appeared: But that here, by all, are understood any; and men, of whatsoever state and condition, the very context and coherence of the place doth prove. In that place to Timothy, the Apostle would have Kings to be prayed for; in that place to Titus, he commandeth servants to be faithful, and not to purlome. Of this exhortation, this is the cause and reason; because the promise of salvation did belong to Kings, although at that time they were strangers from Christ; and to servants, although they were of an abject and base state; neither is any condition of men excluded from salvation. Saint Austin doth thus take this place of the first to Timothy, Enchirid. ad Laurent. Cap. 103. And Thomas in his commentary upon this Epistle. And this thing is confirmed by the very words of the Apostle; for he saith, God would have all men be saved, and come to the knowledge of the truth: Now it is manifest by experience, that God doth not give, yea, nor doth not offer to all and particular men the knowledge of the truth.  
V It is frequent in the Scripture, to take the word all, for the word any, as Luke 12.42. Ye tithe Mint and Rue, & omneolus, and all manner of herbs. And Mat. 9.35. Christ healed, omnem morbum, every disease, for every kind of disease. You have the like example, Colos. 1.28. In this sense, Heb. 2. Christ is said to have died for all.  
VI Furthermore, there is no doubt, but that the Apostle commandeth us to pray, not only for Kings in general, but also for all several Kings. For we, to whom the secrets of Election are unknown, aught to hope well of every one: But he that commandeth us to pray for Nero, doth not therefore determine that God will save Nero, but only forbiddeth us to despair of him.  
VII. The sense therefore of these words, God would have all men to be saved; is this: God doth invite men of all sorts to salvation, and doth exclude no condition of men from salvation. For if God should absolutely will, or should seriously desire all and particular men to be saved, there would not be wanting means to him, whereby he might effect what he would, and be made partaker of his desire, his justice yet remaining entire, and man's liberty being not touched, nor infringed.  
VIII. That place maketh no more to the purpose, which they bring out of Rom. 14.15. Destroy not him with thy meat, for whom Christ died: For to destroy there, is not to condemn, but to scandalise and to offend the conscience of any; by which deed, as much as is in us, we would lead him to destruction: For to destroy any one absolutely, is not in our power. So with the Apostle, 2 Cor. 10.8. to destroy, is the same thing, as to offend with scandal, and to slacken him that is doing the works of piety.  
IX. In the second Epistle of Peter, Chap 2. Vers. 1. Christ is said to have redeemed the false Prophets, who denied him: but there it is not spoken of redemption from eternal death, but of the freedom from ignorance and error, and the darkness of that age, by the light of the Gospel, which those false Prophets did corrupt, by the mingling of false doctrine: For to take redemption for any kind of freedom, is usual in the Scripture; insomuch, that resurrection is called the redemption of our bodies, Rom. 8.22. Ephes. 4.30.  
X. In the same Epistle, Chap. 3. ver. 9 Peter saith, God is not willing that any should perish: to wit, because he is not the cause of the perishing of any one; and because he admitteth all who are converted, neither doth he reject any one: But he is not bound to restore to all, those powers which were lost by man's fault, nor to give faith to all, seeing man by his own fault brought upon himself the inability of believing, as we have proved at large in the eleventh Chapter.  
XI. Ezechiel 18.23. God saith these words; I am not delighted with the death of a sinner, but that he should be converted, and live. These words say nothing else, then that God will not the death of that sinner who is converted: But if he be not converted, Arminius himself will not deny, but that God doth will his death; as the judge doth will the punishment of him that is guilty. God is not delighted with the death of a sinner, as he is a man, but yet no man can deny, but that God loveth the execution of his justice.  
XII. Indeed in the 1 Tim. 4.10. God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the saviour of all men. But the Apostle there speaketh of the preservation in this present life, and of the providence of God, which is extended to the preservation of all men: which care, David, Psal. 36. doth extend even to the beasts, for there God is called the preserver of men and beasts. The precedent words of the Apostle doth declare this: We hope in the living God; for he speaketh of God, as he doth give life to things created by him. Alike place you have, Act. 17.25.  
XIII. Arminius, pag. 220. against Perkins, doth bring the promise made to Adam, concerning the seed of the Woman, which saith he, doth belong to all particular men. I answer, that by this promise it is only promised that Satan shall be overcome, by the seed of the Woman; but that it belongeth to all and particular men, it is no where said. The doctrine of the Gospel preached to Adam, doth not so pertain to all his posterity, as the precepts of the natural law; because the obedience of the law is a natural debt; but the doctrine of the Gospel is a supernatural remedy. Thence it is that the sin of Adam against the law of God, is imputed to all his posterity; but his faith, by which he believed the Gospel, is not imputed to his posterity. Nor if Adam, by his incredulity, had refused the promise of the seed of the woman, had therefore his posterity fell from the hope of salvation: Nay, what that this promise of the seed of the Woman, to break the Serpent's head, is manifestly restrained to the faithful alone? For Satan doth bruise the heel of the children of God alone, seeing he killeth the rest with a deadly wound.  
XIV. The Arminians being driven from the holy Scripture, fly to their reasons: and as they use the Scripture without reason, so they urge reasons without Scripture. They charge upon us this syllogism, as it were with a great dart, when yet it is but a slender twig.  
Whatsoever all men are bound to believe, is true.  
But all men are bound to believe that Christ died for them: Therefore that is true.  
The minor part of this Syllogism is false, and doth bear many exceptions For they to whom Christ hath not been preached, and who have heard nothing of the death of Christ, are not bound to believe that Christ died for them, which yet are the greatest part of the world: Neither are they, to whom Christ is preached, bound to believe absolutely and without condition that Christ died for them, but on this condition, if they be converted: For if they shall persevere in impenitency, they are bound to believe that the death of Christ doth nothing pertain to them.  
XV. Arminius, pag. 77. against Perkins, and his sectaries, do repeat and heap up these things, even to tediousness. If there be any, for whose sins God would not have satisfaction to be made to himself by the death of Christ, then in no right can faith be required of them, nor can Christ be made their judge, neither can the reprobate be blamed for refusing the grace of redemption, because it did not pertain to him. I answer, all these things are grounded on this false supposition, that faith is required of all men: for we have already taught, that it is not required of them who never had any means to know Christ; as also that they to whom Christ is preached, are not bound absolutely and without condition, to believe that they are redeemed by the death of Christ, but on this condition, that they be converted. They to whom the Gospel hath not been preached, shall not be condemned for the rejection of the Gospel, but for the breach of the Law: of which judgement, Christ by his father is appointed to be the judge; who doth leave under the Law, those whom he doth not save by the Gospel. But they who by their incredulity, have refused the grace offered them by the Gospel, are justly condemned for refusing that grace, not because they have rejected that which pertaineth to unbelievers and impenitent persons, but because having despised the condition, they have neglected that which was offered to them under the condition of believing; which condition, although they cannot fulfil by their natural powers, yet it is their debt, for man himself, by his own fault, brought upon himself the disability of believing, which disability God is not bound to cure in all: Of which thing it is largely spoken, Chap. 11. But (say they) Reprobates cannot be blamed for despising that grace which doth not belong unto them. But they are quite out of the way: For reprobates cannot be accused for despising grace, if they did despise it, because they knew it did not belong unto them: But they therefore reject it, because they love not Christ, and they are led to the contempt of it by their own will: For Reprobates do not therefore believe, because salvation doth not belong unto them; but rather, salvation doth not belong unto them, because they do not believe, and they draw destruction to themselves, by their own incredulity and impenitency. It is true indeed, that reprobation is the cause why God will not give faith and repentance to this or that man: But it is not the cause which doth put in and bre●de impenitency, and incredulity in man: Wherefore that speech of Christ, john. 10.16 Ye believe not because ye are not of my sheep, is so to be taken as if he had said, Therefore God doth not give you faith, which is peculiar to the elect, because ye are not elected.  
XVI. This is the objection of Grevinchovius, P. 19 If election be before the obtaining of salvation, than God first decreed of the communicating of salvation, before he decreed of the obtaining of it. But I am so far from thinking this to be absurd, that I believe it is plainly necessary: For it is always first thought of the end, before of the means to the end. The salvation of man was the end God propounded to himself; that this was the end is hence manifest, because this is last in execution: Therefore God first thought of giving salvation, before he thought of the obtaining of salvation by Christ, because this is the means by which he doth lead us to salvation.  
XVII. The same man, Page 87. doth thus dispute: They to whom this price (being fit to save them) is offered, if they themselves will embrace it, for them also it is paid by the purpose of God: But it is offered to Reprobates on this condition, if they will embrace it; therefore it is paid also for them by the purpose of God. I answer, that the minor part is not universally true; for this price is not offered for all the Reprobates; and the mayor part doth offend against the rules of precognition or supposition, which will have the subject of every Axiom or sentence, to be, or to have being. For example's sake; this sentence, Whosoever fulfilleth the law is saved, is not false: But the falsehood of it is in the presupposition, whereby it is presupposed, That some men fulfil the Law. The Mayor of this Syllogism hath the same fault: For the subject of it, is imaginary and not existent: For the subject is this, They to whom this price is offered to embrace it if they will; I deny that there are such men to be found: For this price is not offered to the Reprobates, if they will embrace it, seeing it is most certain that they will not, and that they cannot will; of which disability man himself is the cause: Neither is this price offered to the Elect if they will, but God in offering that price, doth work in them that they should will.  
XVIII. And when they speak of the sufficiency of the death of Christ, as they extol the efficacy of it, so they say that it is sufficient, not only for men, but also for the devils. Which if it be true, it must needs be, that God doth take away and cut off something from the price of the death of his Son; and doth shorten the efficacy of it. But although I know that the price and dignity of the death of Christ, doth not depend on his humane nature, but on the infinite excellency of his divine nature, yet I deny that his death is fit for the redemption of devils, because the justice of God requireth, that man who sinned, should bear the punishment, and it was needful that the mediator between God and man should have reference to both, in the communion of his nature: Therefore to save man, he took not the Angels, but the seed of Abraham, Heb. 2. And if the death of a man is sit to satisfy for the sins of Angels, than the torments of an Angel, if Christ had taken the nature of Angels, had been fit to satisfy for the sins of man. Finally, when it is spoken of the fitness, is not to be disputed of the sufficiency: For otherwise, it might also be disputed whether the death of Christ be sufficient to save Horses or Beetles, and to give them immortality; which surely is not without impiety.  
XIX. These in a manner are the arguments wherewith these innovators do defend themselves: But they do exagitate and wrong our opinion, after their own manner, which is evil; for they change it before they impugn it: By this means they do not refute our opinion, but their own forgeries. For example's sake, Christ, john 3.17. speaketh thus: God sent not his son into the world, to condemn the world, but that the world through him might be saved. Greuinchouius, Page 21. doth feign that we thus interpret this place: God sent his Son into the Elect; When notwithstanding there, by the world, is manifestly understood this region of the earth, and his habitation among men. He, wantonly sporting with an unconstant licentiousness, doth attribute many such things to us. This one example which I will add shall be instead of many, Page 76. he doth bring us in thus speaking: The Reprobates, why do you cease; Having gotten so fit a price of redemption, that if ye will believe, or eat through a Rock, ye may go right from hence into the kingdom of Heaven? And a little after, He hath also vouchsafed you, to wit, the Reprobates, his calling, although ye are appointed to eternal punishments, for no desert of yours, that being more blinded and stupefied, ye might procure to yourselves a greater judgement. Behold the man's pastime, and his Theological spleen. I do not doubt but his heart leapt for joy when he writ these things, as a thing bravely carried: But the good man doth trifle, and fight with his own shadow, for these things do quite differ from our opinion. For we do not command the Reprobates, that is, they that persevere in impenitency & unbelief, to believe a lie, or while they persevere in impenitency, to flatter themselves with a vain hope, under the pretence of faith in Christ: Nor do we say that they are appointed to eternal punishments for no desert of theirs, seeing they have procured this destruction to themselves by their own sins: Nor do we teach that any one is only therefore called by God, that he might procure to himself greater judgement, although oftentimes, men by their calling are made inexcusable, because by the knowledge of their duty, the fault of the neglect of their duty is made greater, and it is a greater fault, not to do what you know. than not to know what you should do. The scope and intent of God calling to the Reprobates, is to require of them that which they own; to the elect is, to give the efficacy of their calling, that they might be saved; to them both, that he might make known what is acceptable to him, and what obedience is pleasing to him.  
XX. But Grevinchovius shall not go , it seemeth good to lay these things upon him, and to present to your view the prodigious doctrine of the Arminians, the curtain being, as it were, drawn aside, and that without any false accusation: For putting on the person of an Arminian, I may thus speak to the Reprobates. Be of a good courage ye Reprobates, for although ye are reprobates, yet ye may be saved. It is true indeed that no reprobates are saved; but yet there is none of them who may not be saved. For Christ hath obtained for you salvation, but not the application of salvation: He hath obtained good things for you, but he hath not obtained for you, that you should ever possess those good things in act: For he hath obtained that reconciliation, which in the very moment wherein he procured it, he certainly knew would not profit you. He hath obtained for you the remission of those sins which he certainly knew were not to be remitted: For this reconciliation is not applied but on a condition which he knew was not to be fulfilled. And that ye may know how well Christ wisheth you, I tell you that he doth intercede for you with a general intercession, but not with a particular, without which no man is saved. For by the death of Christ, reconciliation is obtained for you, but not the communication of the reconciliation: Neither is the application of the obtained reconciliation procured for you; but God by it hath gotten to himself liberty and faculty to save you: By which death, Christ is made a redeemer, without any certain purpose of God who were to be redeemed, and is made the head of the Church, without any members that are certain. God indeed sending his Son into the world, was moved with some inclination and affection towards men; but without any certain will of saving men: For the decree of sending his Son, went in order before the decree of saving. By which decree, all men are elected, although many from eternity were reprobated. God indeed did desire to save all and that seriously, but he is disappointed of his end by you, neither hath he attained to what he did desire, which doth very much grieve him. Know also this, O reprobates, that Christ procured and purchased salvation for you all, but he is not willing it should be known but to some few, when yet without this knowledge no man can be saved. Also although he hath obtained reconciliation for you, yet he hath not obtained faith for you, without which there is no salvation: Wherefore God calleth you to salvation, but not after a congruent and agreeable manner, whereby they that are called do not follow. And yet be not out of heart, God giveth to you all the power of believing, that you may believe in act, if ye will, for it is in the power of your own freewill to use grace, or not to use it, that ye may be saved, although certainly you are to be damned. Kindly spoken; yea, rather wickedly spoken, and to the scorn of God and men: For who doth not tremble at the shape of so prodigious a doctrine? Who doth not grieve at the case of the Christian Church, to the deforming of which, and to the turning of it into a monster, no slow wits have converted all their subtlety? When therefore Greviuchovius, Page 70. being touched with pity towards us, doth profess that he is ready to help our infirmity and ignorance, it is a doubt whether he be worthier of laughter, or of pity.   

CHAP. XXIX.  
That it was long ago disputed whether Christ died for all, but in a fare divers sense.  
SAint Austin being dead, his writings of Predestination, of Grace, and of Free will were diversely received by diverse men. This disease especially possessed Aquitania. Amongst these contentions issued out the heresy of those that were called Predestinati, whereof Sigebert in his Chronicle to the year 415. doth make mention. These taught, that the endeavour of good works did nothing profit a reprobate man; and again, that wicked deeds did nothing hurt the man that was elected, although he gave himself over to lust, gluttony, and rapine. Lucidus, a certain priest of Aquitania, was infected with this error, to whom there is extant an Epistle of Faustus, an Aquitan, Bishop of Rhegium, whereunto are subscribed the names of eleven Bishops of the Arelaten counsel: In this Epistle an Anathema is laid upon them, who say that Christ died not for all; also on them who say that God would not have all men to be saved: Which that it was truly spoken by Faustus, and according to the Catholic faith, the Arelaten Synod hath rightly judged: For the Synod believed that this was spoken by Faustus, against Pelagius, who seeing he denied original sin, and thought that a man might perfectly fulfil the law by his own freewill, it is no marvel if he said that Christ died not for all; for why should Christ die for them that were not sinners? Or what need is there of Physic where there is no disease? Or what need of the Gospel to him who hath fulfilled the law? But Faustus a crafty and subtle man, imposed it upon the Arelaten Synod, with ambiguous and deceitful words, wherewith that Epistle was clothed, which he offered to the Synod. For afterward he explained his meaning in the book which he writ, De gratia qua saluamur, where he doth more incline to Pelagius, which book Gennadius, 
Gennad lib de Scriptor, Eccles. cap. 85. Sydon. Apol. lib 9 Epist 9  and Sydonius Apollinaris do so mention, that they seem to think honourably of it: But at the same time, Caesarius Bishop of Arles, and Auitus Bishop of Vienna, writ against this Book, as Ado doth testify in his Chronicle, to whom Fulgentius Bishop of Ruspe in Africa joined himself: Whereby we may see that the authority of Faustus is not so great, that it ought to be of any estimation here: Neither was this question ever handled in that sense that now it is; for there was never question made (as fare as I know) before this age, whether Christ by his death purchased salvation for all and several men, or whether by his death he obtained reconciliation as well for Pharaoh as for Peter.   

CHAP. XXXI.  
Whether God love all men equally, and doth alike desire the salvation of all.  
I. THe question whereby it is demanded whether God doth equally love all men, and so desire their salvation, is an addition to the former question, and doth depend on it: For if remission of sins and salvation are not purchased for all men by the death of Christ, it is plain that all men are not equally loved by God: wherefore these innovators do defend themselves in either question, by the same places of Scripture. These are the words of Arnoldus, pag. 379 God, in a general will and affection, doth equally desire the salvation of all men. Greuinchouius, pag. 335. doth consent to this: The will of God, and his affection of saving men, is equal towards all. For in that series and order of the four decrees, in which they comprehend the whole doctrine of Predestination, this is the third; that God decreed to administer to all men sufficient means to faith and repentance.  
But I suppose that these things are affirmed by them, not because they believe, and seriously think so, but that they might maintain their other opinions, which cannot stand, if this opinion fall: for they do openly repugn the Scripture, experience, yea, and themselves.  
II. Which before we demonstrate, the reader is to be admonished, that love in God is not an affection, nor passion, nor inclination of the mind, nor any desire; for God is not touched by these passions, as being impassable, and not subject to affections: But as God is said then to be angry or to hate, when he will punish or destroy; so love in God is a eertaine and sure will of doing good to the creature. Whence it cometh to pass, that he may rightly be said to be loved by God, to whom he hath given or hath decreed to give more and better good things.  
III. This difference is manifestly seen, not only between the good and the evil, but also between good men themselves, to some one of whom God hath given more understanding, and doth measure out his spirit in a larger & greater measure; but to another more sparingly, and as it were with a striked measure: to one he giveth two talents, to another five, according to his own good pleasure: Not only giving many things to the best men, but also making them better, while he giveth them many things.  
IU. And here I cannot but marvel, with what face Grevinchovius, pag. 335. dares to say, that God gave fi●e talents to one, in the hope of receiving more gain from him then the other; as if hope, or fear, or gain, could happen to God: or as if he, who so carefully increased his estate by the five talents put out to usury, had not from God the will and power of employing them so happily. God is unaptly said to hope for that which himself is to work. These subtle men are wont to say, when they are urged, that these things are spoken by an Anthropopathy to man's capacity; but in the mean while, they abuse these improper words, to bring in their own speculations, and to build up their own opinions. In preaching and speaking to the people, this impropriety of speech is to be borne with, but not in disputing, and when the importance of truth is to be considered and weighed.  
V Concerning this inequality of the gifts of God, I would have the Arminians show me, why God hath given more gifts to Paul, then to Mark or Cleophas, that were otherwise holy and good men: Was it because Saint Paul before his conversion, was more inclined to the faith of Christ, and better affected than they? Or because Paul used that common and general grace, which happeneth even to the reprobates, better then Mark? These are trifles; for there was then none more deadly enemy to the name of Christ, then Paul. What then was the cause? why, because it so seemed good to God, who doth with his own what he will; and who in distributing the gifts of the holy Ghost doth not follow an Arithmetical or Geometrical proportion; for he doth give unequal good things to them that are equally evil, according to his own pleasure, as being a debtor to no man, nor subject to any Law.  
VI But the difference and inequality of the love of God, will more clearly appear, if those whom God doth call by his word, and to whom he doth give the spirit of adoption, and faith, and by them salvation, be compared with other men: Many (saith Christ, Mat. 22.4.) are called, few chosen. Behold here three sorts of men: some that are not called; some that are called, and not elected; some that are called and elected: all which, that they are confusedly and equally loved, and that God doth alike desire their salvation, cannot be said or thought.  
VII. Christ, john 6.44. saith: No man can come to me, unless my father which sent me, draw him. Where that it is spoken of the drawing to faith, and by faith to salvation, no man doth doubt. Secing therefore by these words it is manifest, that all are not so drawn; it is certain that they are most loved, who are so drawn. Faith is the gift of God, but all men have not faith, and it is given but to few; therefore these are more loved: So the spirit of Adoption is a prerogative of the sons of God, therefore also these are more loved.  
VIII. Doth not God visit some people from on high, and doth vouchsafe them the preaching of his word, others being neglected? as Saint Paul teacheth, Acts 14.16. saying, God in times past suffered the Gentiles to walk in their own ways. At this time also there are very many nations drowned in deep darkness, to whom, not so much as the report or name of Christ hath come.  
IX. Were the Corinthians and Philippians, who lived before the time of the Apostles, so much loved by God, as their posterity was, who by the preaching of Saint Paul, were converted to the faith? Can it be said, that God did alike wish the salvation of them, as of these?  
X. What should I speak of the men of Tyre and Sydon, whose salvation, if Christ had wished, as well as he did the salvation of the jews; it were a marvel why he would not make known the Gospel to them, especially seeing he giveth them this testimony, that they were more prone to repentance, than the men of Capernaum?  
XI. Acts 16.6.7. Paul endeavouring to preach the Gospel in Asia and Bythinia, the spirit of God forbiddeth him, and commandeth him to pass over into Macedonia: Certainly it appeareth, that God did not equally will the salvation of the Bythinians, and the Macedonians, seeing he would have the Gospel rather to be preached to these, then to them; and presented the necessary means of salvation to these, when he denied it to them. I confess indeed, that after some years the Gospel came into Bythinia, but in the mean time, many died in Bythinia, who had not the means of coming to the knowledge of Christ: whose salvation that God did equally desire, as he did the salvation of the Macedonians, to whom he commanded Paul to hasten, there is no man will believe, but he that doth willingly harden his mind to resist the truth: No otherwise, then if I should say that the Physician doth equally desire the recovery of two that are sick of the same disease, and yet doth provide physic for the one, and will not provide for the other.  
XII. When Christ saith, john 10.16. that he hath other sheep which he hath not yet gathered: did he love those sheep which were not yet gathered, but were to be gathered in his time, no more than other men, whom he hath not only not drawn by his word, but not so much as vouchsafed to call? Surely if God did equally will the salvation of all and singular men, he would equally supply to all men the means of salvation: and he would not give to many people only a shadowed light, and such means, by which being alone, the Arminians themselves have not yet dared to affirm that any man hath come to salvation.  
XIII. Notable is that of Christ, Mat. 11.25. where he giveth thanks to his father, that he hath hidden the doctrine of salvation from the wise, and had revealed it to babes. But why? did he as much love them from whom he had hid the doctrine of salvation? Arnold. pag 413 & 414. doth deprave and corrupt the words of Christ: For he will have Christ to give thankes, because his father had revealed to babes those things which were hidden from men of understanding: But Christ doth not only say, that these things were hidden from the wise, but doth expressly say, that God hide these things from them.  
XIV. That place of Saint Paul, Rom. 9 doth trouble the Sectaries, where it is said, that God loved jacob, and hated Esau, before they had done good, or evil. We have therefore God himself professing that he doth not equally love men that are equal by nature, and whereof neither is better than the other; and that not because any one hath done any good, or shall do any good, but of his mere good pleasure, whereby he hath mercy on whom he will: For although Malachi saith, that the dominion of jacob over his brother was an effect of this love, and hatred; yet the Apostle conscious and privy of the mind and meaning of God, will have this to be an example, or a type of Election, according to his purpose, and doth extend the words of God to the work of our salvation. We need not be diligent in so cle●re a matter.  
XV. The Arminians do cover themselves against this shower of Arguments, with that their distinction of the antecedent and consequent will of God. They say that God doth love some men more than other by his consequent will, that is, by that will which is after the faith and repentance of man: For God doth love them most, whom he foreseeth will believe, and by their own freewill, are to use grace well. But by his primary and antecedent will, God doth alike love all men, and doth equally desire the salvation of all; and therefore he doth give to all men sufficient grace for faith, and so for salvation. And the cause why the Gospel is not preached to all, they say, is not the will of God, but either the negligence of Christians, or the indignity and unworthiness of the people, or else the sins of their ancestors, who have rejected grace, being offered.  
XVI. Certainly this is a deadly speech, and is directly contrary, not only to the Scripture, but also to itself. For while they bring reasons, why God doth not offer his Gospel to all, unawares they yield to our party; for they lay down the causes, why God doth not equally love all: But the question is not, why God loveth some men more than others, but whether God doth love all men equally; therefore they entangle themselves. And how absurd that distinction is of the will of God into antecedent and consequent, how contumelious against God, in that sense in which it is taken by the sectaries, we have taught at large, Chap. 5.  
XVII. Moreover, they teach, that God is often disappointed of his antecedent will, and that the love of God to us is then mutable, if he love us with his consequent will, that is, by his will which is after our love and faith, and our own will. It is a wicked thing to desire, that the immutability of the love of God towards us, should be after our love, and should depend on our will; for the love of God cannot be certain, if it be grounded on the love wherewith we first love him. That therefore the love of God to us might be certain and immutable, it must needs go before our love, as Saint john teacheth, 1. Epist. 4.19. Ye love him, because he loved you first.  
XVIII. And if God by his consequent will loved one man more than another, because he foresaw he would believe, and use grace well; then God shall not s●perate man, but man separate himself; contrary to that of Saint Paul 1 Cor. 4.7. Who separateth thee, etc. And this man shall be loved more by God then another, because he loved God more.  
XIX. Then also that speech of the Apostle will fail, Rom. 9 It is not of him that willeth, nor of him that runneth, but of God that showeth mercy; if the will of man doth go before the will of God, whereby he will certainly and immutably have mercy upon us. For the Arminians teach, that the antecedent will of God may be resisted, but his consequent will cannot. It must needs be therefore, that they say that the Apostle speaketh of the consequent will, and of that love whereby God loveth us by his consequent will, seeing that the Apostle doth there add, Who hath resisted his will? And truly here the good men are held, entangled with a knot, from which they will never unlose themselves. For if they say that the Apostle in this place doth speak of the antecedent will of God, which may be resisted, than they fall foul upon that which is there said, Who hath resisted his will? But if they will have it to be spoken of the consequent will of God (which is grounded on the will of man, and the right using of grace, and is after our will) they are refuted by that other speech of the Apostle, It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. But Saint Paul, doth directly teach here, that the will of man, and the foreseeing of the right use of grace and of faith (which the will of having mercy should follow) is excluded by this will of God which cannot be resisted.  
XX. Let the Arminians tell me why God loved jacob and hated Esau before they had done either good or evil: Surely he was not preferred before him by the Consequent will of God, and which was after the faith or works of jacob; seeing that Saint Paul doth directly remove from the election according to the purpose of God, the consideration of all good which they either had done or were to do; for the Apostle should speak unproperly if he should exclude only the consideration of the good done before his birth, and not the consideration of the good which jacob was afterward to do, seeing no man was ignorant that jacob could not do any good before his birth: Yea, if he could have done, yet the foreseeing of the good to be done after his birth, would no less derogate from the election of free grace, than the foreseeing of the good which should go before his birth. And if God electing had had respect to the good which jacob was to do, Saint Paul would not have appeased him that pleadeth with God, and doth scrupulously inquire; seeing that the reason had been ready, to wit, that the one was preferred before the other, because God foresaw the faith and works of the one. Finally that speech, It is not of him that willeth, nor of him that runneth, doth exclude all endeavour and help of man from the causes of election, and of the good will of God, by which he unchangeably hath mercy upon man.  
XXI. But those examples and testimonies which we have brought out of the Scripture, do no less establish the inequality of the love of God, by his antecedent will, then by his consequent will. For when Christ saith, john 6. No man can come to me, unless my father draw him, he speaketh of the calling which goeth before faith, and which is peculiar but to some men. The same is to be judged of the other examples. For what? Did God, preaching to the jews, and not to the men of Tire, less love the Tyrians then the jews, by his consequent will, that is, because he saw that the Tyrians were worse affected, and that they were less disposed to believe, than the jews? No sure, for Christ doth contrarily testify that the Tyrians were more prone to repentance then the jews.  
XXII. Had the Corinthians or Romans that lived in the age of the Apostles, more inclination to faith then their ancestors that lived an hundred years before? Did God not vouchsafe the doctrine of salvation to the Corinthians and Ephesians, who lived a little before the birth of Christ, because their ancestors had refused it? But if this were the cause, why then did he enlighten with his saving doctrine their children, which proceeded from the same ancestors? Surely because it so seemed good to God, who for his own goodness doth bestow more benefits upon them whom he loveth mo●● although they are never a whit better disposed to ●●ith and Repentance.  
XXIII. But why did God call Paul with so effectual a calling, in the very height of his hatred against the Church, and of a wolf made him a sheep, of a sheep a shepherd? was it done because God perceived in him some inclination to faith in Christ? Or because he did well use universal grace? No sure: For at that time, like a Tiger, he raged against the fold of Christ. But God did not love him any whit the more by his consequent will, that is, for the foreseeing of faith, seeing that the faith of Paul was an effect of the love of God: Nor was he loved because he was to be faithful, but that he might be faithful; as he himself witnesseth, 1 Cor. 7. where he saith, That he obtained mercy, that he might be faithful.  
XXIV. And seeing as it cometh to pass, that God doth bestow upon a man that is evil, and borne of bad parents, more of his grace and gifts, and doth effectually convert him, that where sin doth abound, there grace might abound. Rom. 5.20. I would know whether God would be more liberal to an evil man, by his antecedent, or by his consequent will: If by his antecedent will, we have overcome; if by his consequent will, let the Arminians tell me, what will of the evil man went before his effectual calling, which could not be found in another which is less evil? Will they say, that he that was more evil before his conversion, did thirst, was but a little evil, and did the will of his father, as they speak? They shall more easily draw oil out of a pumice stone, than they shall find in Saint Paul before his conversion; in the thief before his crucifying; or in them to whom, for a heart of stone God giveth a heart of flesh, any such dispositions, before regeneration.  
XXV. Add to these, that the Scripture saith, Act. 14.16. God in times past suffered all nations to walk in their own ways. Here I demand whether God did so much love these nations, and did alike wish their salvation, as he loved their posterity, whom he afterward called with an effectual calling by his Gospel. I suppose, that no man hath so brazen a face, that he dareth affirm it: Neither do the Arminians deny, but that the saving calling by the Gospel, is a very great argument of the love of God to any nation: But having bend their disputation another way, they do search into the causes, why God doth more vehemently love some then others, which is that very thing which we would have.  
XXVI. Finally, if God doth equally will to all men the end, that is, salvation, than also he will equally suggest unto them the means to the end, to wit, the word, faith, and the spirit: But he doth not suggest these things equally to all; neither can any thing be imagined more absurd, then that God should equally will, that all particular men should believe, and be saved, and yet suggest to some men the means that are congruent and fit, and will certainly profit; but to others, means that are not congruent nor fit, and that certainly will not profit, which yet is the doctrine of Arminius.  
XXVII. And in setting down the causes of the greater love of God towards some one nation, and his less love towards some other, it cannot be said how coldly they deal: Sometimes they make the disposition of the one, which is better than the other, to be the cause; which we deny. For Rome, or Corinth, or Ephesus, were not more prone to piety a little before the light of the Gospel was brought to them, than they were some ages before: Yea, at that time, prodigious lust, riot, pride, and rapine, had so immeasurably increased, that they could go no further. At the same time there were many nations even stupid with their barbarous lewdness, and seemed more worthy of pity, if the heavenly calling were governed by man's reason, and not by the secret purpose of God. Surely before the coming of Saint Paul, God had much people at Corinth, as God himself saith, Acts 18.10. and that among the most foul and common lusts of that most impure city: For which elects sake, God in his appointed time, sent to Corinth such an excellent Apostle, so clear a trumpet of the Gospel, whose preaching and miracles he used, to the conversion of them who belonged to his election.  
XXVIII. Finally, seeing that there is no man, who by himself, and of his own nature, is not undisposed to faith and conversion, no man that is not dead in sin; no man that is not unable to follow God calling: He is ridiculous, who in the work of regeneration and spiritual resurrection, doth seek for dispositions and inclinations to life, among the dead, and who doth feign that God hath a will of saving us, which doth follow man's freewill, and doth depend on it.  
XXIX. But to make the fault of their ancestors to be cause of this, and to think that God therefore would not have his Gospel to be preached to this nation, because their ancestors, a thousand, or two thousand years before, refused the grace of God, is absurd, and nothing to the purpose: For the Romans and Corinthians, that lived in the time of the Apostle Paul, were sprung of the same ancestors which the Romans and Corinthians were, which lived thirty or forty years before the preaching of Saint Paul: Nor is it equal that the offspring should be punished for the sins of their ancestors: The son shall not bear the iniquity of the father, Ezechiel 18. Nor doth the law extend the visitation of the fathers upon the children, beyond the third and fourth generation, although also there it is spoken of children that shall walk in the steps of their fathers, and do imitate their father's wickedness. Further also by wars, by colonies and companies, by banishments, and by marriages, there is a marvellous permixtion and mingling together of mankind, and in one and the same nation, there are some who have proceeded from other ancestors, whose manners were diverse: Yea, one and the same man hath proceeded from ancestors, whereof some have refused the grace of God, and some have not: Of all which, if regard is to be had; & if God will have his Gospel preached, or not preached to a nation, according as their ancestors have behaved themselves, it will be impossible but that he must be distracted with diverse and contrary thoughts, and that his wisdom must be bound with ridiculous bonds, and contrary purposes.  
XXX. Yet the Arminians do obstinately persist in their opinion, and although they know, that in all ages, and see that in this our age, the name of Christ is unknown to many nations; yet they do harden their mind, and do contend, that God would have the Gospel to be preached to all. Arnoldus, Page 97. doth deny that it may be said, that God would not have the Gospel to be preached to all. And, Page 397. It is true indeed (saith he) that the Gospel is not every where preached to all, yet it doth not thence follow, that God will not bring all men to faith, but this happeneth because by their own affected malice and perversity, they make themselves unworthy of that Grace: Which words do seem to me to imply a contradiction, for if the cause why the Gospel is not preached to a nation, is the wickedness and pravity of it, it is plain that God will not have his Gospel preached to that nation, because by this punishment he would revenge the stubbornness and obstinacy of it. And to think that any punishments are inflicted on any nations, God being unwilling, especially in the work of our salvation, is to accuse God of cruel negligence, and to desire to put out the eyes of his providence: Also we have largely taught that all men are unworthy, and that, (God so dispensing) the Gospel is preached to the most unworthy, and to the worst nations: According to that, Rom. 10.20. I was found of them that sought me not, I was made manifest to them that asked not after me.  
XXXI. Being driven therefore from hence, they have devised another thing, than which, nothing is more weak. They say that it cannot be said, that God is unwilling that the Gospel should be preached to all nations, but that many nations sit in darkness, because there are wanting those who will preach to them, and that this cometh to pass, because the zeal of Christians doth grow cold, and because of the slothfulness of the pastors of the Church, who will not go thither to preach: But if all Christians were affected as it is meet they should, and were touched with a zeal of the house of God, the preaching of the Gospel would be wanting to no people. I answer, that I am not he who will affirm that Christians are altogether faultless in this thing: Yet notwithstanding it cannot be doubted, but that these things are governed by the counsel and providence of God. For if God would have brought the light of the Gospel to the people of America, who have lain for many ages in the thick night of ignorance, be had not suffered them for so many ages, to be unknown to the Christian world. For how can they be accused for not preaching the Gospel to the Americans, who did not know that there were any such people, or that that prat of the earth was inhabited? Neither is it credible that God can be disappointed of his intent, and of his desire of saving any Nation, by the negligence of some Ministers: Nor is it equal, that enumerable people should for ever bear the punishment of others negligence. Also if God would have his Gospel preached to people, who are divided from us in land, climate, and language, he would have infused into some of us, the gift of tongues, that they might be understood by the Barbarians: But at this day, the Americans are instructed in Popery, in the Spanish tongue, to the learning of which, they are compelled by force: therefore they have unwillingly received religion with the language; so that to know Christ, is to them a kind of punishment, and a part of their bondage, which the calling of God doth abhor. But it is an easy thing for these invovators (while in this great peace and quietness, they make work for themselves and others) to talk of these things in corners; who if they spoke seriously, would forthwith in companies sail into America or Florida, or would go to the inhabitants of the South continent, and would have instructed them in the faith of Christ; and would not (being forgetful of the cross of Christ, and being overtaken with the itching of their own wit) have made so many troubles, nor have torn the bowels of their own Church.  
XXXII. But it is wont to be disputed, whether the Apostles preached to all men: Surely it doth not seem to me to be likely, that the Apostles passed beyond the Equinoctial, into the inmost parts of Africa, or that they came into America, or any other part of the world which is unknown: The short life of the Apostles was not sufficient for that work, neither was the way known to these places; also some prints and signs of Christianity would be extant there. Saint Paul, whose journeys and courses were well known, had falsely said, that he had laboured more than all the Apostles, 1 Cor. 5.11. if the other Apostles had gone to the Antipodes, or to the Arctic and Antarctic Pole. The memory of all ages doth witness, that there hath been more Heathens than Christians, and that the Christian Church, where it was most flourishing, scarce possessed the tithe or tenth part of the earth. The Apostles indeed were commanded to preach the Gospel to every creature, but this commandment doth not belong to the Apostles alone, but also to their successors, who have or shall carry this lamp of the Gospel, delivered to them by their predecessors, through the whole world. For the Gospel must be preached to all nations, yet not together, and at the same time, but successively. If that speech, Psal. 19 Their sound went through the whole earth, be applied to the preachers of the Gospel, yet it will not necessarily follow, that this must be at once, and at the same moment, rather than by parts, and successively: God, as it were viewing and going about the Nations, until there shall be none, to whom the doctrine of salvation hath not at length come: no otherwise then the Sun in the Equinoctial day, doth not enlighten the whole Globe of the earth at one time, but by parts, until he hath finished his course. For than shall the end of the world be near, when the Gospel hath come to all people; as Christ himself witnesseth, Mat. 24.14. And the Gospel of the kingdom shall be preached in all the world, for a witness unto all Nations, and then shall the end be: which words of our Saviour do cut this knot; for it is manifest, that in the time of the Apostles, the Gospel was not preached to all Nations, because at that time the end was not near.  
XXXIII. But (say you) Saint Paul, Col. 1.23. doth say, that the Gospel was preached to every creature which is under heaven. I answer: The Apostles useth a kind of speech usual in the Scriptures, which by all that are under heaven, do not understand all and every particular creature, absolutely and without exception, but very many of them: So, Acts 2.3. And there were dwelling at jerusalem jews, out of every nation under heaven. For what? were there some out of America, or out of the Molucoes, or the South contenent, the names of which places were not then known? much less, that they should come from thence to jerusalem: So, Eccles. 4.15. I saw all the living, which walk under the sun; When yet Solomon saw only a little part of the earth. See also, Ezech. 31.6. and 13. and Chap. 32.4. and you shall know, that the word all, is not frequently so taken, that none is excepted, but that it is very oftentimes used for many.  
XXXIV. That I may not say many things: In this question, whether God doth equally desire the salvation of all men, and whether he doth love all men with an equal love; the truth is so evident, that the Arminians sometimes are ashamed of themselves, and unawares do come to our side. Arminius against Perkins, p. 2.4. hath these words: If any one, by the help of peculiar grace, hath apprehended grace offered; it is thence manifest, that God doth love him with a greater love than he doth another, to whom he hath only made his grace common, but hath denied his peculiar grace. Arnoldus, pag. 380. doth confess, that Arminius doth acknowledge, that the means to faith, are not sufficiently offered to all men; all men therefore are not loved alike: Neither is any thing so frequent with the Arminians, as to say, that God calleth some men in a congruent and fit time and manner, by which, they that are called, do certainly & infallibly follow him calling; 
De vocatione qua sit pro ut Drus movit esse congruum. Vide Arno. pag. 73. &c et Arminan Perk. pag. 245.  but some he calleth by an incongruent and unfit means, by which they that are called, do never obey God calling: But it is no doubt, but that they to whom peculiar grace is given, are more loved than they to whom it is denied; as also they to whom sufficient grace for faith is given, are more loved, than they to whom it is not given: & they who are called by a means which God knoweth to be congruent, and which will certainly profit, are more loved than they whom God calleth by an incongruent, and which he knoweth will never profit. Arminius, against Perkins, pa. 16. hath these words: God by a sure decree, determined not to give faith and repentance to some men, to wit, by yielding them effectual grace, by which they would certainly believe and be converted. And it is the constant opinion of the Arminians, that God doth give that effectual grace to all, which may be effectual in act, without which no man believeth, nor no man is saved: and that God doth give but to few that grace whereby he gives, not only to be able, but also to will, & to desire to be converted and believe. God therefore doth more desire the salvation of these men, then of others, to whom he doth not vouchsafe this benefit.  
XXXV. Notable above the rest, are the words of Grevinchovius, p. 342. Sometimes (saith he) he doth sooner help by his grace greater sinners then lesser: for who shall prescribe a measure to God, that he should not sometimes beyond the law, made by himself, give according to his liberality, greater gifts to the worse men? This confession I think is clear enough: for if these things be true, it cannot be denied, but that God by his antecedent will may most love the worst men, seeing that by that antecedent will, he doth give more good things to them, & doth bestow on them that grace which he doth deny to others that are less evil. For it cannot be said, that this grace is given to the worst men, by that will which doth follow man's will: seeing that no will of man that is good, but even a most wicked disposition doth go before the giving of grace. But perhaps God doth this seldom, & as Grevinchoutus saith, besides the law that he hath made. Nay, he doth this very often, and according to the rule declared in the Gospel, Where sin abounded, there grace abounded, Rom. 5. For so the glory and power of God doth more clearly shine forth, by which he doth break the most hard things, and doth rush through all obstacles; and where seeming and conceited wisdom, or most desperate manners, did seem to hinder the proceed of the Gospel, there he plants the Gospel, and doth propagate it with a more happy success, and greater efficacy.   

CHAP. XXXII.  
Of : The opinions of the parties.  
I. HOw much that purity and integrity in which man was at the first created, is deformed by sin, and how the image of Satan is drawn over the image of God, we have taught, Chap. 7. Yet a liberty from constraint, and physical necessity hath remained to the will: for if the will could be compelled, it were not voluntas, a will, but noluntas, a nill & unwillingness. Or if by an external principle, by a natural and immutable law, it should be necessarily determined to one thing; it were not a will, but either a violent impulsion, or a natural inclination and propension, destitute of knowledge and judgement, such as is the inclination of all heavy things to the centre of the world. For seeing there are three kinds of liberty; the first is from constraint, and physical or natural necessity; the second from sin; the third from misery: Man, while he is in this present life, shall never be fully free from sin and misery; but to these two liberties he shall come in the life to come: The liberty from constraint and physical necessity is essential to the will, and inseparable from it.  
II. The seat of this liberty, is in the will; because it hath gotten the dominion, concerning voluntary actions: For although the will in particular actions doth follow the persuasion of the understanding, yet the understanding doth not judge nor deliberate, unless it be commanded by the will; for the dominion whereof man doth apply himself to deliberation and searching out of the truth: After the same manner that a blind Master doth in every thing obey his servant, leading him and persuading him; which servant, notwithstanding, doth it that he may obey his Master, who will have himself led, and admonished by him.  
But seeing the Scripture saith, that man is the servant of sin, Rom 6.17. and sold under sin, Rom. 7.14. And dead in sin, Ephes. 2.1.5. and Colos. 2.13. it is worth the labour, to know how fare this liberty of man's will doth extend itself, as well under the estate of sin, and before regeneration, as under the estate of grace and regeneration.  
III. The will is the reasonable appetite, which of his own nature, is always carried to good, whether it be good truly, or in appearance: for it is impossible that one should desire evil, as it is evil, and not under the respect of good.  
iv The liberty of the will, whereby it may will something, or not will it, is called the liberty of contradiction; but the liberty whereby it may will some. thing, or the contrary of it, is called the liberty of contrariety.  
V Now there are only two things, which we can will, for we either will the end, or the means to the end; the first whereof, is called by Aristotle, Ethi. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will; the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the choice. We do absolutely desire the end, we choose the means. And if any one doth absolutely, and without deliberation will some means to obtain the end, he doth will that means, not simply as a means, but as the end; & that he might obtain that, he doth choose other means: Now in choosing, the will doth follow the judgement of the practical understanding; unless when the vehement and inordinate actions overruling, do darken reason, or do resist the judgement of it. 
Arist. Eth. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
VI We call that unvoluntary, which is not only strained, and to which we are compelled by force, but also that which is done by ignorance.  
VII. That which is voluntary, differeth from that which is spontaneus, and done of its own accord, because that which is spontaneus, doth extend itself further then that which is voluntary: for every thing which is voluntary is spontaneus, but not contrarily: For even cattles are moved of their own accord, and they have their spontaneus appetites and inclinations; but those are done voluntarily, which are done with some knowledge and reason: whether the reason be right, or only have a show of right and truth.  
VIII. 
Arist. Eth 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And of those things that are done voluntarily, some are more voluntary than others: For there are some things which one doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willing and nilling, and slowly, as loath to do them; as when the sick man stretcheth forth his arm to be cut off, that the Gangrene might grow no further; or as when the Merchant casts his goods into the sea, with his own hands: which actions are yet more willingly done, because they are done for their good: For the less evil by, which men come to a greater good doth put on the form of good.  
IX. We all do necessarily will the last & chief end, to wit, felicity; neither doth the desiring of the last end fall into deliberation: For no man can procure from himself, that he should will himself to be miserable: But yet we will that end freely, because we do will it without constraint, and with knowledge and judgement; whence it cometh to pass that this desiring is not only spontaneus, but also voluntary, and therefore free.  
X. Furthermore, there are many kinds of humane actions: For some are merely natural, as the contrary motion of the Arteries, and beating of the pulse, the digestion of nourishment, etc. Which because they are not in our power, nor at man's pleasure, the will is neither occupied about them, nor do they fall within the compass of Election or deliberation.  
XI. Some actions are partly natural, and partly voluntary, as to eat, to walk, etc. Which although they be natural, yet they are governed by the will. In these actions the will is free, unless when some external force compels, or some unavoidable necessity doth urge, men being unwilling.  
XII. There are also some actions that are civil, as to sell, to buy, to bargain, to play, to build, to paint: In these things the will of man is free, and doth freely incline itself to one or other: For he that doth these things at the command of another, yet is willing to obey him that commandeth, and therefore is driven to do it, not only by another's will, but also by his own. Of this liberty the Apostle speaketh, Corinth. 7.37. He that standeth steadfast in his heart, having no necessity, but hath power over his own will, & hath so decreed in his heart, that he will keep his virgin, doth well: For in this place the Apostle understandeth, by that which is done well, not that which is done agreeable to God's law, but that which is done prudently, and fitly, to the present time and purpose.  
XIII. Also in actions that are civilly honest, the will of man is moved by its own pleasure, as when a heathen man helps up him that is fallen, or showeth the way to him that is out of it.  
XIV. The like liberty is in the observation of Ecclesiastical policy, and in those works commanded by the law of God, which do belong to an outward operation; for the most wicked men, do perform holy rites and religious ceremonies, do bestow alms, do hear and read the word of God.  
XV. But especially in evil actions man is free. For he is not only of his own accord carried to sin, but also of two or more evils, most freely he doth choose either, and doth voluntarily apply himself to that, to which his mind leads him. Wherefore seeing man, that is naturally evil, is governed by his own evil will, and that one is for that cause said to be free, because he doth what he listeth, it is manifest, that man is therefore the servant of sin, because he is in subjection to his own will, and because he doth sin voluntarily and freely, and that man is therefore a servant because he is free.  
XVI. They that say that an unregenerate man by this servitude & natural depravation doth necessarily sin, ought not to be reprehended; for an unregenerate man must needs sin: Thus the devils do necessarily sin, but yet freely; for they sin being not constrained, nor determined and appointed to any one thing only, by any outward cause forcing them: But they are led by their own motion, by their engrafted wickedness, and with their knowledge; after the same manner that the Saints that are glorified, are necessarily and immutably good, but yet voluntarily and freely: For it is not credible, that the Saints have lost their liberty by their glorification. There is a kind of necessity which is voluntary; neither is liberty contrary to necessity, but to constraint and servitude. Wherefore Saint Austin, Enchirid. Chap. 
August. lib. 22. de civet. Cap. 30. Nec ideo liberton arbitrium non habebunt quia peccata eos delectare non poterunt, etc. Enchirid. cap. 105. Multo liberius● erit arbitrium quod omnino non poterit seruire peccato.  105. & civitat. lib. 22. Cap. vlt. doth teach, that by the necessity of not sinning, which shall be in the Saints, their freewill shall be rather increased and confirmed then diminished. What is more free than God? And yet he is necessarily good and doth good things: For as Thomas saith, Tom 8. De libro arbitrio. Quest. 24. Art. 3. It is no part of freewill, to be able to choose evil. The same man doth in many places say, that constraint, and not necessity, is contrary to the liberty of the will, but especially in the same Tome, Quest. 10. De process. diuin. personarum. Art. 2.  
XVII. There are moreover, habits and actions, that is, virtues and works, which do help forward to salvation, and which are proper to the faithful. Such as are the true knowledge and fervent love of God, saith and repentance, and holy actions flowing from these virtues. In and about these things, the will of a man that is unregenerate, and standing in his pure and mere naturals is not free; here is no freewill of man, no inclination, no disposition: Surely it had been a very hard thing to find in Paul, raging against the Church, and in the thief, crucified for his robberies, whom Christ converted in the very agony of his death, any dispositions or preparations to repentance.  
XVIII. I do not deny, but that there are memorised many things of heathen men, which were done honestly, and profitably for civil society, for concord, and for the defence of their country: But seeing, Without faith we cannot please God, Heb. 11.6. And seeing that that action alone is acceptable to God, which is done with Faith (for, Whatsoever is done without faith is sin, Rom. 14.23.) and which is referred to the glory of God, as the Apostle commandeth, 1. Cor. 10.31. It is plain, that those honest deeds of the heathen were not without fault, and that they could not come to salvation by such civil virtues, nor that any one could by them be disposed to faith or true repentance. The right outward duties of civil virtues, are of one sort, the duties of faith and Christian piety are of another sort. And truly in my judgement, the heathen judge, who in giving sentence, and in dividing possessions doth judge equally and well, is no more just before the tribunal of God, than the thiefs who equally and justly divide the prey among themselves: For whosoever doth want faith in Christ, is not the Son of God, and therefore cannot be an heir and just possessor of worldly goods, although he excel in civil virtues. For a kind of doubtful light, and some seeds of equity are left in man for civil society: And they to whom the light of the Gospel doth shine, if they give themselves over to vices should be confounded with shame, being urged by these examples.  
XIX. But after God hath enlightened the mind of any one with his light, and hath touched his heart with repentance, and hath wrought in him faith in Christ, than the will of man beginneth to move itself willingly and freely to holy actions, to which it is not forced by physical or natural necessity, but it is so turned by a mild and effectual, either persuasion or influence, that the will may freely and willingly follow God calling: For otherwise that were not a good work, whereunto one should be drawn by constraint, or should be compelled by a natural necessity. He that doth good unwillingly, doth wickedly: Such a man is sufficiently rewarded, if God pardon his obedience; for although God hate evil, yet he will not therefore compel to good: Because a good work is not good, but when it is voluntarily.  
XX. And although man is freely moved to the works of piety, yet the whole praise of the good work is due to God, who worketh in us to will, and to do, of his good pleasure, Phil 2. So, although the infant in the mother's womb doth move itself, and doth help forward his own nativity, yet it hath that power of moving from God: Therefore, even as if any one doth ascribe the whole praise of the forming of the infant, the generation and birth of it to God alone, he doth not thereby hinder the birth of the infant, or diminish the vigour of it: So he that doth ascribe to God the whole praise of our regeneration and holy actions, doth not thereby hinder the endeavour of good works, nor weaken the will of man, or bind it with the bonds of natural necessity.  
XXI. Here therefore a distinction is to be used: For if it be spoken of the beginning of conversion, and of the first entrance of regeneration and faith, that is, of the procuring or forming of faith and repentance in our souls, we contend that freewill doth nothing here, and that our souls in the very beginnings are, not only merely passive, but also that they do with their greatest endeavour resist the work of God, forming in us the rudiments and draughts of the new man, so that man in this case is not free, unless it be to resist God. But after regeneration begun, and after God hath given to man a heart of flesh for his heart of stone, than man doth freely move himself to those works which are acceptable to God. And as there are secret, but yet certain increasings of regeneration, so this liberty doth increase by little and little, fainting every day with the resistance of our lusts. By this means man's will doth cooperate and work together with God, yet so, that whatsoever good is done, is due to God alone: No otherwise, then as when a scrivener doth guide the shaking hand of the child, and doth at the first frame it to make letters; the child indeed doth endeavour to form the letters, and doth strive with all his power, yet the right forming of the letters is not to be ascribed to the child, but to the scrivener: This example seemeth to me to be most fit, because it teacheth that God doth not only work with our will (as the Semipelagian Synergists, or maintainers of our cooperation with God, of this our age, would have it) but also that God doth work by our wills, and doth bend them by an effectual motion, which motion after what manner, and how fare man may resist, shall hereafter be taught.  
XXII. We therefore say that the act of believing and repenting, is so fare the act of man, in as much as man himself believeth and repenteth, and not God; and in as much as no man believeth and repenteth, but he doth it willingly. But we say, that the grace of God alone, doth create and give the first being to faith in us, and that it is the gift of God, and by the power of the regenerating spirit, that we do willingly and freely believe and repent. For the question is not who believeth, whether man or God; but what doth bring forth faith in man, and whether it be in the power of freewill, helped with grace, to believe or not to believe, and to use grace or not to use it.  
XXIII. From this doctrine (the foundations and proofs whereof shall be brought out of the holy Scripture in the next chapter) Arminius, and his Sectaries do infinitely and exceedingly differ: For, they are of opinion, that an unregenerate man hath power of believing and repenting. The Arminian conferrers at the Hage, Page 272. do affirm, that conversion doth go before faith, and that man doth help somewhat to his own conversion before he hath faith. And turning over the writings of these Sectaries, I find that they determine, that by the corruption of nature, man's understanding is darkened, and his affections are depraved; but I no where find in their writings, that his will is of its own nature depr●ued, and prone to sin: But they attribute to it, proneness either to good or evil, and an equal in●anation to either part: Wherefore in the regeneration of a man, they will indeed have his understanding to be enlightened unresistably, and his affections to be drawn (for so they speak) but they say, that the will keeps her own liberty of believing, or not believing, of repenting, or not repenting. And they will not have the vivification and reviving of the will in our regeneration, to consist in this, that of being naturally evil, it is made good by the infusion of some virtue, but that by the illumination of the understanding, the amendment of the affections the will is made able to put forth that faculty of willing or nilling, which is ingrafied in it. This the Arminians of the conference at the Hage teach, Page 25. And also the same men, a little after, say these words: In our spiritual death, the spiritual gifts are not properly separated from the will of man, because they were never engrafted in it. Surely those men are of opinion, that the will of Adam, before his fall, was not furnished with righteousness and holiness: For it cannot be denied but that these virtues are spiritual gifts; which certainly is a prodigious and monstrous divinity.  
XXIV. The same men do affirm, that sufficient grace is given to all men, even to vnregenerate and heathen men, to whom the name of Christ hath not come, whereby they may obtain faith, if they will: And that an unregenerate man is not altogether dead in sin, 
Arnold. p 403. Home corruptus potestlumine natura recte uti: et habet aliquas reliquias vite spiritualis.  but that there are in him relics and remainds of spiritual life, and power of fulfilling the law of nature: for they think that God doth exact and require nothing from man, to the performing whereof he would not give him sufficient power: otherwise (say they) God should gather, where he hath not scattered: They say therefore, that God is bound to give to all men the power of fulfilling that which he commandeth, and of believing in Christ.  
XXV. Notable are the words of Arminius, pa. 244. against Perkins. Dost thou (saith he) deny that freewill is flexible and pliant to either part? I add further, and that also without grace: for it is flexible of its own nature, and as it is addicted to evil in the state of sin, so it is capable of good, which capableness, grace doth not give it, for it is in it by nature. He therefore doth differ from himself, when he adds, that free will is not bowed to good, without the grace of God. For how do these things stand together? that freewill is flexible to good, without grace; and yet it is not bowed to good without grace? In vain is that power which is never brought into act: For whence doth he gather that that thing may be done, which he himself knoweth never was done, nor never shall be. Hitherto pertaineth that which he saith, pag. 257. To be able to believe is in nature, to believe is of grace: therefore to be able to believe is not of grace. There is indeed naturally in man a possibility of having or receiving faith; but it is not in him by nature to be able to believe; for these things do very much differ. The first notes the susceptability and possibility of receiving faith: the other signifieth the active power and faculty of believing, which surely is not in man by nature, but is only from grace.  
XXVI. Arnoldus, pag. 271. layeth this to our charge, as a very great error, that we say that the regenerate man cannot do any good, unless he be moved by grace. Truly a great crime, and that which is common to us with the Apostle, who doth pronounce, that we are not sufficient of ourselves to think any thing, as of ourselves, but all our sufficiency is of God. 2 Cor. 3.5. The same Arnoldus, pag. 447. doth make the use of grace subject to man's will: It is determined, saith he, that the use of grace is subject to man's will, that man may use it, or not use it, according to his natural liberty: And a little after he doth confess, that the effect of the mercy of God, was made by Arminius to be in the power of man, but such a man as is already strengthened with grace. To use which grace, or not to use it; to believe, or not to believe, he thinks is in the power of man's freewill. Finally, the Arminians will have the efficacy, that is, the efficiency and working power of it, to depend on freewill. Arnoldus against Bogermannus, pag. 263. and 274. All the operations of grace, which God doth use, to work our conversion being granted, yet the conversion itself doth remain so free in our power, that we may not be converted, that is, that we may convert, or not convert ourselves. Greuinchouius, pag. 198. I say, that the sffect of grace, after the ordinary and usual rule, doth depend on some act of free will, as on a foregoing con●ition, without which, it is not. The same man, pag. 203. and 204. doth say, that there c●n no other common cause be guten of the whole (why this grace should be●essectuall, rather in Paul or Peter then in another) than the liberty of the will. Perkins said; As there can no good either be, or be done, unless God doth it; so there can no evil be avoided, unless God hinder it. This true and holy sentence, Arminius carpeth at and doth deprave. pag. 113, and for the words, can be avoided, he puts, is avoided: for he saith, that there is in all men power of doing good, and avoiding evil, and that a man may avoid evil, and abstain from sin, although God doth not hold him from it; but that the act itself, is partly from grace, and partly from freewill, which as it pleaseth, doth either admit, or refuse grace. Here the words of Arnoldus, pag. 381. The good using of freewill, is principally from grace, but yet so, that man himself doth use well his own freewill: and the liberty of using, or not using grace is left to him. For these sectaries are of opinion, that the power of believing is unresistably given to all, and that the act of believing is so helped by grace, that it is left to man's freewill to believe in act, or not to believe, & to use grace either well or ill.  
XXVII. And they deny that faith is from grace alone, but that it is partly from grace, and partly from freewill. Greuinchouius, pag. 208. and 210. It is manifest, that freewill and grace are together causes in part: And pag. 211. We join grace and freewill together, as causes in part: He must so speak, who saith that Election is for faith fore-seen: For God would be very unfitly said to foresee that which he alone is to do; for this is not to foresee, but to decree: Hitherto also pertaineth that conditional decree of saving men, if they shall believe; for by this it is placed in the power of man to believe: For this were a foolish decree; I will save him, if I shall give him faith. Arminius against Perkins, pa. 223. and 224. saith, that the total cause why one believeth, and another not, is the will of God, and the freewill of man. Arnoldus, pag. 228. saith, that Arminius gave the chief part of the working of faith, to grace. viz. because in the working of faith, he will have freewill to have a part; which part, that it is not the least, yea, that it is the greatest, in the sense of the sectaries (although they would make another show) Arminius, and after him Arnoldus, pag. 125. doth sufficiently acknowledge: We deny (saith he) that this difference of calling grace, is not placed so much in man's freewill, as in the will of God. And truly in the conversion of man, freewill must have the chief part, if it be true that the Arminians contend for, to wit, that the efficiency and working power of grace, doth depend on freewill, and that the right use of grace is made subject to man's will. And that which Arnoldus saith, pag. 444. That God doth so work in man, that in the mean while man is not wanting to himself, he can convert himself. And Grevinchovius against Ames, pag. 205. Grace doth not determine and conclude, unless freewill work with it: in which respect and manner, what if we should say, that the efficacy of grace, doth after a certain manner depend upon freewill, as concerning the event? If therefore the efficacy of grace, as concerning the event, that is, the effect, doth depend on man's freewill; it must needs be, that freewill hath fare the greater part in our conversion and regeneration. The same man, pa. 214. In comparing between themselves, 
Arnold pa. 234. & 235.  the effectual help of God, and the influence of freewill, there is no priority between them both. And seeing it is in the power of freewill, so to use grace that he may believe, and obtain faith, we being by faith the sons of God, Gal 3.26. It appeareth (if we may credit Arminius) that to be made the sons of God, is a thing proper to freewill, and although it cannot be done without the help of grace, yet the effect doth depend on man's will: So that God is willingly indebted to man; for he is beholding to freewill that he hath sons.  
XXVIII. This is the malicious and black juice of the fish Loligo; and this is their most pestilent doctrine: of which, what is to be judged it is easy to conjecture by those speeches which every where meet us in the books of these sectaries. That Lydia opened her own heart, when yet, as Luke witnesseth, Act. 16.14. God opened the heart of Lydia: And that a man doth separate himself, although Saint Paul saith, who separates thee? 1 Cor. 4.7. And that an unregenerate man is not altogether dead in sin: and that God doth give man power of believing, if he himself will: when yet God giveth both to will, and to do, Phil. 2.13. And that sufficient grace which is given to all men, yea, to the reprobates, doth take away the impotency, and doth establish the liberty of freewill; as Arminius against Perkins, pag. 245. and 246. teacheth. Let us hear the proud words of Grevinchovius, p. 253. I separate myself: for when I might resist God and his predetermination; yet I have not resisted, and therefore why may it not be lawful for me to boast in that, as of my own? For that I was able, it was of God showing mercy, but that I was willing, when I might have been unwilling, it was my own power. It is a venture, but this little worm will swell so big, that he will break. O it is the part of a magnanimous & great minded man, to be unwilling to owe too much to God, and not to be overcharged with his benefits. Those things which the same author saith, pag. 279. savour of no less pride: You will say that in this manner of working, God doth after a certain manner, depend on the will of man: I grant it, as concerning the act of free determination. Indeed this one thing was wanting, to the very height of pride, that God should be said to depend on man.  
XXIX. There meet us in the writings of these innovators, some places, in which they say, that man in his corrupted state was altogether dead, and that of himself, he can neither think, nor will, nor do, any thing that is good. But these things are said but for a colour, and that they might deceive the unwary reader: For they say, that a man is able to do no good without grace; but by this grace, they understand universal grace, which is common to all men, and sufficient grace, which is given, even to them to whom Christ was made known, and which doth extend itself as fare as nature: They say indeed, that grace is the cause of believing, but they never add, that it is the cause alone. The Arminian conferrers at the Hage, in the third and fourth Articles, do so speak as if they were of the same opinion with us: For there they profess, that man hath not saning faith from himself; and that the grace of God is the beginning, the proceeding, and the finishing of all good, and that all good actions are to be ascribed to the grace of God in Christ: But the subtle men, when they say that a man hath not faith from himself, they understand, that he hath it not from himself alone: And when they say, that every good work is to be ascribed to grace, they are very wary, lest they should say to grace alone. Then also in the word grace, they lay a snare, and being the Apes of the Pelagians, they feign a certain grace, which is common to all, which doth extend itself as fare as nature: Also they distinguish grace from the use of grace; for indeed, they will have grace to be from God, but the use of grace to be in the power of man's freewill: With the like craft, they say, that the power of believing is from grace: for they presently draw back what they have reached forth, while they say, that to believe itself, is of man's freewill; and that grace is given to man to believe, if he will. But whensoever they will have a kind of special grace to come to that general grace, they make the use of this special grace to depend on freewill; and they roundly, and without any circumstances affirm, that the efficiency, and working power of grace, doth depend upon it.  
We shall also see, that by that universal and sufficient grace, common to all men, is understood natural gifts, & notions that are naturally engrafted, and that they cloth nature with the goodly name of grace; (which thing also Pelagius did:) Which thing, when they do with their greatest cunning, yet their dissembling is never so wary, but that their Pelagian ears and error do appear: and although they do imitate the speech of truth, yet their vizard doth often fall from them unawares; and their ulcers being pressed, do presently cast forth stinking corruption.  
XXX. Yet Vorstius here doth differ from his Master: For when Arminius saith, that no man is converted, and doth believe in act, by that univer shall grace alone, which is common even to the reprobates, but that there is also some special grace required: Vorstius on the contrary side, doth affirm. Collat. cum Piscat. pag. 57 that some are converted by universal grace (which he calleth the lesser mercy) that is, without special grace, which he calleth grace more than sufficient, and super abounding help: Therefore if this man be believed, some men come to salvation by that grace alone which is common to all heathen men.   

CHAP. XXXIII.  
It is proved out of the holy Scripture, that an unregenerate man, is altogether destitute of the power and liberty of his will, in those things which pertain to faith and salvation.  
I. IF they stand here to the judgement of the holy Scripture, there will be no place of doubting. Of a man that is unregenerate, and in his mere naturals, the Scripture speaketh thus. Gen. 6.5. Every thought of the heart of man is only evil continually. The same is repeated, Chap. 8. Ver. 21. jeremy in his seaventeenth chapter consenteth to this; The heart of man is wicked, and unsearchable. And Rom. 3. There is none righteous, no not one: They are all gone out of the way, and are become unprofitable: there is none that doth good, no not one. And Rom 7.18. I know that in me, that is, in my flesh, dwelleth no good thing. And Chap. 8. ver. 8 The wisdom of the flesh, that is, whatsoever a carnal man understandeth or perceiveth, is enmity against God, for it is not subject to the law of God, neither indeed can be. Compare these things with the doctrine of Arminius, who is of opimon, that a man that is an infidel and unregenerate hath sufficient power to believe, and to fulfil the law: For the Apostle is of opinion, that our flesh, not only is not subject to the law of God, but that it cannot be. The same Apostle, 1. Cor. 2.14. saith, that the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them. Hitherto pertaineth that which the Scripture saith, Ezech. 36. That the heart of man is stony, and therefore of its own nature unapt and uncapable to receive the impression of the law of God, unless God (as he did of old) writ it on that stone with his finger. Also that which Saint Paul saith, Ephes. 2.1.5. that not only the Ephesians before their calling, but that all of us were dead in sins. He hath the same words, Coloss. 2.13. And that which Christ saith, john 14.17. The spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him. Christ in these words doth plainly acknowledge that there is no free will of man, no power to receive the spirit of truth, but a natural aversion and disability.  
II. Wherefore the Scripture doth call the change of man, by the spirit of regeneration, sometimes another birth, john 3. sometimes the creation of the new man, Ephes. 4.24. It calleth it, another resurrection from the dead, Reucl. 20.6. Luke 15.32. john 5.25. Not that creation and resurrection is in all things like to regeneration and the change of the soul; but only in this thing of which it is here spoken, to wit, as the Carcase cannot dispose nor prepare itself to the resurrection, and a thing that is not created, cannot further any thing to the creation of it: So man in the state of sin, and before his regeneration, hath nothing whereby he may dispose himself, or further his regeneration and spiritual new birth.  
III. The Arminian conferrers at the Hage, Page 279. do roundly confess, that by our spiritual death, the liberty of doing well or ill, is separated from the soul. I demand therefore whether an unregenerate man, furnished with that sufficient and universal grace, which is given even to Reprobates, hath freewill of doing well or ill in those things which belong to salvation? If he have not, why do the Arminians contend he hath? If he hath it is plain by their own confession, that he is not dead in sin.  
But there is a special force in the word borne: For if there were any seeds and relics of spiritual life in an unregenerate man, as Arnoldus is of opinion, there were no need to be borne again, and that the new man should be form, but God were to be prayed to, that he would again raise up those sparks and relics of spiritual life, and would vouchsafe to kindle and increase it, as it were, by adding fuel to it.  
iv Add to these, those places which teach us, that without faith it is impossible to please God, Heb. 11. That all men have not faith, 2. Thess. 3. because it is the gift of God, Philip. 1.19. Ephes. 2.8. Seeing therefore what soever is not of faith is sin, Rom. 14.25. it is plain that in things which belong to salvation and to the worship of God, he doth nothing but sin that wants faith, such as are all the heathen and unregenerate men. In which place to the Romans, it is to be noted, that the Apostle speaketh of the use of meats, which he will have us to eat with faith, that is, with a certain knowledge that the use of meats is allowed by God, and is agreeable to his word. Seeing therefore that, even in things which are of their own nature indifferent we sin, when we use them without such a faith, how much more are we to think that the heathens sin in every action that pertaineth to salvation and the worship of God, because they are altogether destitute of this faith?  
Hitherto pertain those places which teach us that God is the author of every virtue, and every good work that is done by us. We are not sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God, 2. Cor. 3.5. And Christ himself, john 15.5. Without me ye can do nothing. And in the same place, we are compared to branches cut off and appointed to the fire, unless we have been engrafted into Christ, by whom we live and bear fruit. The Apostle, Ephes. 2.8. doth teach, that salvation and faith is not of ourselves, but of the gift of God: For by grace ye are saved through faith, and that not of yourselves, it is the gift of God. How fare is this from Arminius, who will have the total cause of faith, not to be grace alone, but grace and freewill. And lest any of Arminius followers should seek a refuge, and should say that the power of believing is given to all unresistably, but that the act of believing is so helped by grace, that it is also from freewill, the Apostle doth fitly prevent such a weak subtlety, Phil. 1.29. where he saith, It is given to you, in the behalf of Christ, not only to believe on him, but also to suffer for his sake. You see that not only the power of believing is given us; but also the act itself, to believe. Agreeable to this is that, john 6. No man can come to me unless my father draw him: Where to come, is to believe in act, and not to have the power and faculty of believing which is brought into act by freewill. No less direct is that of the Apostle, Philip. 2.13. It is God which worketh in you both to will, and to do, of his good pleasure. Now to will, is to will in act, and not to have the power of willing. God himself, Ezechiel 36.27. saith, I will put my spirit within you, and will cause you to walk in my statutes. Therefore he doth not only give the power of walking in his statutes, but also doth cause that we really walk, and doth work in us the very act. After what manner and how fare the elect may resist the efficacy of the spirit shall hereafter be seen. It is sufficient to the present question, if we win this of them, that God doth not only give the power whereby we may believe, but also that he doth give and work in us the act of believing, to believe itself.  
We meet sometimes with places where the Arminians say that not only the power of believing, but that also the act of believing, to believe itself, is given by God. But they will have this act so to be given by God, in as much as he giveth knowledge to the mind, and doth raise up the fainting affections which do put forward the will to believe, and that this is done by a moral persuasion, and after the same manner that we are moved by objects: But this is not to give faith and the act of believing. For surely he that doth persuade, that doth propound objects, and doth invite the appetite to run, doth not give the act of running, to run itself: Wherefore the Arminians do deny that faith itself is infused, or imprinted on the heart by God, but that the will is invited to believe only by a moral persuasion, and by a courteous allurement.  
With a like fraud (that they might seem to attribute some great thing to God) they say that God doth give the power of believing, and that unresistably: But when they come to explain the manner whereby these powers are supplied, it is manifest that they deny that the power of believing is given to man by God: For they think that God doth give these powers no otherwise then by enlightening the understanding with knowledge, and by stirring up the appetites, which certainly is not to give the power of believing: For he which in the dark doth with a torch give light to the wand'ring traveller, and doth stir him up to go, doth not thereby give him the power of going.  
VI And lest any man should in any part arrogate to himself the praise, either of that knowledge which he hath obtained, or of that love wherewith he feels himself to be affected, Christ doth beat down all pride, in speaking thus to Peter, Matth. 16.17. Blessed art thou Simon Bar-Iona, for flesh and blood hath not revealed this unto thee, but my father which is in heaven. And, Chap. 11.25. he doth give thanks to his father, that he hath hidden these things from the wise and men of understanding, and hath revealed them to babes.  
VII. And especially when it is spoken of the love of God, and of obedience to his commandments; the Scripture will have us to acknowledge that whatsoever is done well by us, is received from God: We love God because he hath loved us first, john. 4.19. For this is one of the effects of the love of God towards us, that it doth put into our hearts a love of him: God himself thus speaketh, jer. 31. I will put my Law in their inward parts, and write it in their hearts. And Chapter 32. I will put my fear into their hearts, that they shall not departed from me. And Moses bringeth this reason, as the cause why the Israelites did not repent at the law of God, ratified with so many threatenings, and confirmed with so many miracles, Deut. 29.4. The Lord hath not given you a heart to perceive, nor eyes to see. Let Arminius tell me whether these men had sufficient power to believe, or sufficient grace, which with the help of freewill, they might have rightly used if they would. Fie on this forgery. And yet was not God the cause of the impenitency and blindness of that people: For he that will not heal him that is blind, is not the cause of his blindness: God did not put this wickedness in man, but he knoweth who they are on whom he will have mercy, and he hath reason for his actions, to inquire into which were not only rash, but also dangerous.  
VIII. Saint Paul, Galath. 3.26. saith, That we are the sons of God, by faith in Christ. If therefore it be in the power of man's freewill, being helped with grace to believe, or not to believe, to use that grace or not to use it, it must needs also be in the power of freewill, helped with grace, to effect, that we may be the sons of God, or may not: Which is contrary not only to piety, but also to common sense; for who ever effected that he was the son of his father? or who is beholding to himself for any part of his generation?  
IX. The same Apostle saith, Rom. 9 It is not of him that willeth, nor of him that runneth, but of him that showeth mercy. By him that willeth and him that runneth, he understandeth him that worketh, for the consideration of works is excluded from the election, or (as Arminius had rather) from the justification of man, that this benefit might be acknowledged to be received from the mercy of God alone. Arminius offendeth against this rule: For by his doctrine, the conversion of a man by faith, and therefore both his righteousness and salvation, is of him that willeth, and of him that runneth, & of him that worketh, that is, of him who by the help of his freewill, doth use universal grace well, and who doth therefore believe, because to the help of grace, he hath brought the power of freewill, by which he hath obtained Faith. For (as I have said) the Arminians make the cause of faith, to be these two joined together, to wit, grace and freewill; to use which freewill to the obtaining of saith, and to the converting of himself, is certainly to will and to run: The Apostle therefore aught to have said, It is of man that willeth and runneth, and of God which showeth mercy, that freewill might be joined with the mercy of God. And if (as Saint Austin saith fitly, Lib. 1. ad Simplic. Quaest. 2. It may be said, That it is not of him that willeth, nor of him that runneth, because conversion and salvation, is not by the freewill of man alone; why may it not also be said, that it is not of God that showeth mercy, because conversion is not made by the grace of God alone, but also by freewill? It skilleth nothing that Saint Austin used this argument against Pelagius, who denied that we were prevented by grace, for it hath the same force against the Semipelagians, who join freewill to grace: Seeing that Saint Paul doth not say, That it is not alone of him that willeth, but doth altogether exclude freewill.  
X. Finally, this argument hath so tormented Arnoldus, Page 445. that he would seem to yield to our part; for he saith, It is not placed in our will, that we should obey the calling of God, but this thing itself is also from the mercy of God. But the scoffing and crafty man, is very wary lest he should say somewhat that should hurt his own cause: For when he saith that it is not placed in our will, he understandeth alone: Therefore he would not say, that this is wholly placed in the mercy of God alone, but tenderly and with a flouting speech he saith, that it is placed in the mercy of God: He might, yea he ought to say so much of freewill, that he might agree to himself; for he thinketh that it is not placed in the grace of God alone, nor in freewill alone.  
XI. That man cannot be converted unless God convert him, and that the whole praise of our conversion is due to God, jeremy teacheth, Chap. 31. v. 18. Convert me, and I shall be converted; which is also repeated in the last Chapter of the Lamentations. I am ashamed of the weak interpretation of the Arminian conferrers at the Hage, who pag. 266. by converted, would have corrected to be understood: There is nothing so clear and direct in the holy Scripture, which may not be corrupted with a foolish and rash interpretation: who having but little skill in the Hebrew, is ignorant that the Verb shub, signifieth to be turned, and not to punish; and therefore in the contugation Hiphil, it is to cause that one be converted, and not that he be punished. Or who doth not see how ridiculous a thing it were, if men bruised with afflictions, should pray that they might be still afflicted? As if any one that were grievously whipped, should desire moreover that he might be buffeted? But jeremy expoundeth himself, and doth teach what it is to be converted: for he addeth, being converted, I will repent and acknowledge myself: this indeed is to be converted. Seeing therefore that men, who are already converted, say; Convert me, and I shall be converted, jer. 31. Draw me, and I will run, Cant. 1. And do ascribe the progress and the proceeding of their conversion to God alone: how much more is the beginning of our conversion to be attributed to God alone? For if they that are already willing, do confess that they own to God whatsoever good they do, and that without his grace, they cannot move a foot further; how much more is it to be determined, that of being unwilling, we cannot be made willing, of dead, alive, unless God draw us, and make us alive?  
XII. And to overthrew those preparations, by which the sectaries think, that an unregenerate man well using universal grace and natural light, doth dispose and prepare himself to regeneration; that which God saith, Ezech. 36. doth greatly prevail; I will give you a new heart, and a new spirit will I put within you, and I will take away the stony heart out of you, and I will give you an heart of flesh; I will put my spirit within you, and cause you to walk in my statutes. For seeing that God himself witnesseth, that in those things which belong to the worship of God and to salvation, man hath naturally a stony heart, which hath need to be taken away, and another to be given by God, in which God should imprint the character of faith and repentance: it manifestly appeareth, that an unregenerate man cannot prepare himself to his regeneration: For that which must be taken away, and must be changed for another, that we may be regenerated; certainly, that doth not further regeneration, nor doth prepare us to it, for otherwise we should be helped by the impediments themselves.  
XIII. Arnoldus, pag. 461. doth answer, that this phrase of a stony and fleshly heart is figurative and Symbolical divinity cannot prove any thing. I answer, that figurative speeches have the force of those that are properly spoken, when they are expounded by the Scripture itself; & when it is evident to what end, and in what sense they are used: Now in the same place of Ezechiel, there are many words that are plain, and not figurative, which do make clear this figure; for in the same place, God doth promise that he will give them a new spirit, by which he would cause that they should walk in his ways.  
XIV. Wherefore Arnoldus with a superfluous diligence, and nothing to the purpose, doth heap together the differences between the heart and a stone. A stone hath not life, the heart hath; a stone cannot be softened without the taking away of the substantial form, the heart may; the stone cannot resist his own softening, the heart may: All besides the matter, for in that one thing of which it is spoken here, the comparison is most apt: For even as the stone cannot soften itself, but it is softened only by the power of an outward agent: so the unregenerate heart cannot convert itself, or dispose itself to regeneration, but it is done only by the efficacy of the spirit of God: He that without this shall seek comparisons, shall find infinite differences; as that a stone may be engraven, and broken, may be taken out of the quarries, and be laid on the building, etc. but the heart cannot.  
XV. The words of Saint Paul do vex these Semipelagians, when he saith, that man is dead in sin, and he speaketh of the unregenerate man: The point of which dart, that they might avoid and make frustrate, they do laboriously heap together differences between a dead corpse, and an unregenerate man; which do tend thither, that they might prove that an unregenerate man, is not altogether dead in sin, and as Arnoldus saith, hath some relics of the spiritual life: To which natural relics and remainds of universal and sufficient grace, he added, which they say is given to all men, even vnregenerates and reprobates, by which there is no man, but may fulfil the law and obtain faith; certainly, there will be found in an unregenerate man, very much life, and there will be none or very little conveniency or similitude, with him that is dead. It is well therefore, that these sectaries do thither apply all their force, that they might show that Saint Paul doth not speak so properly as he should. Arnoldus layeth down these differences, pag 466. and 468. In resurrection the soul is insused, in regeneration it is only changed: in resurrection there doth no dispositions and preparations go before, but regeneration is made after some foregoing dispositions: Also our resurrection is done in an instant, but our regeneration by degrees. Resurrection is done necessarily, but regeneration is wrought, our free will remaining. In the dead carcase, there are no relics of life, but in an unregenerate man, there are some relics of spiritual life: God doth not speak to a dead carcase, but he speaketh to them that are dead in sin, and doth propound his word to them. He that is dead, cannot resist his resurrection, the unregenerate man may. I do not deny, but that this similitude doth not square in all things: there is no doubt, but that Arnoldus could have found many other differences: as that the resurrection of the body shall not be till the last day, that it shall be at the trump of the Angel. etc. But it is sufficient, that this similitude doth well square in that which is the principal of the matter, and in that, concerning which the controversy is between us: to wit, in this, that as the dead corpse is altogether unapt to motion, and cannot dispose nor prepare itself to the resurrection; so the soul of a man that is unregenerate and dead in sin, doth want in things spiritual and pertaining to salvation all sense and motion, and cannot prepare, nor dispose itself to regeneration, until the spirit of regeneration descend into the heart, stir up new motions, and doth work the first beginnings of the new life: By sense in spiritual things, I understand zeal, by motion, good works. And surely, these things seem to me to be repugnant; v●z. to be dead in sin, as Saint Paul saith, and to have relics and remainds of spiritual life, as Arnoldus saith. For death in spiritual things, doth altogether exclude spiritual life: I willingly acknowledge, that there are some motions of truth, and spurkes of light in an unregenerate man, & some obscure prints of the Image of God: But these relics are not any part of spiritual life & regeration: the devils themselves have much more light & derstanding, and yet they are altogether dead in sins.  
XVI. Neither are all those differences true, which they do bring! First, we deny that God hath respect to the dispositions of freewill, or that a man by freewill can prepure himself to regeneration. God indeed, doth by a man's calamities, and by his freedom out of them, and by the examples of the vengeance that he taketh of the wicked, sometimes make way to himself for his regeneration: Also a man by a servile fear, and dread of punishment, may profitably be troubled: but I maintain, that those inward motions do then begin to be laudable and acceptable to God, when they are produced by the holy spirit, and not before: which when it is done, than I say, such morions are a part of regeneration, and the first motions & pulses of the new man, & although weak, yet sure beginnings of the new life; & not preparations of the freewill, which go before regeneration, and by which God is moved to give a greater measure of grace: But it is so fare, that God in beginning regeneration should have respect to foregoing dispositions; that on the contrary, they are called, who are the greatest strangers from the kingdom of heaven, and who are over whelmed in greatest darkness. Let the Thief on the cross be an example, also the Romans, the people of Alexandria, of Antioch, the Corinthians, and the Ephesians, than which people, there were never any more wicked in lust, nor more effeminate in luxury, of greater ignorance, or of more prodigious idolatry; whom yet so evil affected and dispoled, God called by an effectual calling, and having sent his Apostles to them, gained them to Christ, that where sin did more abound, there grace also might more abound.  
XVII. And that regeneration is not always wrought by degrees, the example of the converted Thief doth show, who in the extreme invasion of spiritual agony, in one moment passed over an unmeasurable space: and o● the contrary, that the resurrection of the body may be done by degrees, Ezechiel teacheth, Chap. 37.  
XVIII. That is no truer which they say, that regeneration is wrought, freewill remaining. For if freewill doth remain in regeneration, it must needs be, that it goeth before regeneration: but in things that are spiritual, and which belong to salvation, there was no freewill before regeneration.  
XIX. It is of the same sort, yea fare worse, which they add, that in an unregenerate man, there are some relics of the spiritual life: for so they ask that to be granted to them, which is the question, and which we have already proved to be false.  
XX. Neither yet is that true which they say, that God doth not speak to a dead corpse; for Christ spoke these words to Lazarus that was dead, Lazarus come forth, Luk. 11. And Eze. 37.4. God doth thus speak to the bones that were long before withered: Oye dry bones, hear the word of the Lord. God calleth those who are not, as if they were; but in that he calleth them, he causeth that they may be: The words of Christ, john 5.25. are direct to this purpose; The dead shall hear the voice of the son of God, and they that hear shall live. For as God with his light, doth so enlighten the blind, that he also giveth them eyes; so by his word, he doth so speak to the dead, that by that word he doth make them alive.  
XXI. Marvellous is the wittiness of the Arminian conferrers at the Hage, who do thence prove, that there is some ability left in man, that is spiritually dead: because we acknowledge that man may resist grace. Passing well spoken; for they prove, that a man is not dead in sin, because he can resist the spirit of God; as if the remainds of our spiritual life were placed in the faculty of resisting God; when on the contrary, a man is therefore dead in sin, because he can do nothing but resist. They do therefore as much as if they should say, that a man is not therefore dead in sin, because he is dead in sin.  
XXII. And that which they say, that he which is dead, cannot resist his resurrection, but he that is unregenerated, may resist his vivification; maketh for us, and doth burden the cause of these innovators: For thence it followeth that the death in sin, is fare the worse death, and that he that is dead in sin is bound with stronger bonds, if he resist his own resurrection, not only in the beginnings of his regeneration, but also in the progress of it: Yea, that very inclination to resist God, is the chiefest part of that death and natural corruption.  
XXIII. In the mean while, the Reader shall observe, how artificial a covert Arnoldus doth use, while he saith, that he which is dead, cannot resist his resurrection, but he that is dead in sin, may resist his vivification. The opinion of the Arminians is, that an unregenerate man hath freewill, by which he may use sufficient grace, or not use it, believe, or not believe. Arnoldus therefore aught thus to have framed his comparison, saying, he that is dead, cannot hinder or further his own resurrection: but he that is unregenerate, may hinder or further his regeneration. But Arnoldus doth not here make mention of that help, that he might put by the envy and suspicion of Semipelagianisme. Thus they are wont to do that are ashamed of their own opinion.  
XXIV. That is not to be passed over with silence, which the Arminians of the conference at the Hage, pag. 81. do say. For there they make two kinds of unregenerate men: some, who being left without any calling of God, do walk in the vanity of their mind and thoughts. These they confess are dead in sin; but there are some, who are already called and stirred up by the grace of God, whose understandings being enlightened, and their affections being inflamed, do stir up the will to the apprehension of the truth. They deny that those are dead in sin, because their understandings and appetites are vivified, although the will is not yet drawn; here are many absurdities. First, because they think that some are unregenerate, who are already vivified and made alive, when yet vivification and regeneration are the same thing. For if ones mind be quickened, it must needs also be regenerated. Secondly; With the like error they place vivification there where there is not faith, seeing (as the Apostle witnesseth) the just doth live by faith, and it is impious to acknowledge any vivification to be in an infidel and unregenerate man. Thirdly; And they dispute untowardly, when they judge it to be possible, the understanding being enlightened with the knowledge of the truth, and the appetite inflamed with the love of it, that the will should be averse from this truth. And that a man may be quickened in his mind and affections, and yet his will remains without life. For what should turn away the will when they two do instigate and stir it up, seeing that the will is moved by these two alone? Nor doth the will ever stand in doubt, but when reason stirreth it up one way, and the appetites draw it another way, and the will is forced hither and thither, by the contrary suggestions of the mind and the appetites. Fourthly; Nor do they agree to themselves, when they say that there are some left without any calling of God, seeing that they maintain with great contention that all men are called to salvation, not only by an outward, but also by an inward calling, and that sufficient grace is administered to all. Fiftly; Finally I demand whence they have these two kinds of unregenerate persons; If out of the Scripture, let them show the place; If out of their own conjecture, we do not believe them.  
XXV. Arnoldus against Tilenus, Page 134. doth say that it may come to pass, that of two men furnished with an equal help of grace, one may be converted, one not: But he ought also to show whether it may come to pass, that of two that are equally evil, and furnished with the like help of grace (that is, having alike sufficient and universal grace, and being alike called by the Gospel) whether it can come to pass that one should be converted, and another not. If it can come to pass; I demand whence is the difference? Was greater grace given to the one? No, he said the grace was equal: Or is it because one is better than another? No, the question is, of them that are equally evil: Also if it were so, the conversion of the one should not be of grace alone, but of freewill: Neither is Arnoldus unwilling to this, for he adds, Although God, who doth principally work faith in man, doth separate the faithful man from the unbeliever, yet because he doth not work faith and conversion in man without the will of man, he doth not separate man without man. And a little after he addeth, That man doth separate himself by his own will. You hear that God is the principal cause of faith, but not the total, and that man doth separate himself by his own will, when yet the Apostle saith, Who separates thee? attributing this praise to God alone: And that the cause why of two that are alike called, one followeth, the other refuseth, is in the one freewill, in the other grace indeed, but yet so that the use of it dependeth on man's freewill, in the power whereof it is to use grace or not to use it. So that in the one, freewill is the total cause of incredulity, and in the other, it is the part-cause of faith and conversion: So that now man hath whereof he may boast; it is he that separates himself, and salvation is of man that willeth and runneth, and of God that showeth mercy.  
These innovators, that they might defend themselves against that saying of Saint Paul; Who separateth thee? do contend that Paul speaketh of that separation, by which they that have received many gifts, are separated from them who have received fewer, which I willingly receive: For if by the grace of God alone, they which are endued with greater gifts, are separated from the faithful, who have received fewer gifts, how much more are they who are furnished with many gifts separated, by the mercy of God alone, from them who are altogether void of Faith, and of the knowledge of God?  
XXVI. That therefore of Saint Paul, Tit. 3. standeth unmoveable: Unto them that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled. And he speaketh not only of meats, but also of the use of meats, which is pure according to the purity of conscience; lest any one should think that it is here spoken of the purity of meats, and not of the purity of actions.  
XXVII. Finally, all Christian virtues, Faith, Charity, etc. are either in us by nature, or are obtained by use and diligence, or they are put and wrought in our hearts by God. That they are naturally engrafted, Pelagius himself hath not dared to say: That they are not obtained by use and diligence, the example of the thief doth prove, who in one moment, without use or exercise, obtained faith. It remainteth therefore, that they are put into us by God, and that faith is from the mere gift and grace of God, and not from freewill.   

CHAP. XXXIV.  
The reasons of the Arminians are examined, by which they maintain freewill in an unregenerate man, concerning things that are spiritual, and belonging to salvation.  
I. AGainst the doctrine of the Orthodox Church, which doth put away from man all freewill in the work of salvation, being upholden by the word of God, and proved by sense itself, and experience, the Arminians do oppose themselves with great diligence, and do patronise freewill in those that are unregenerate.  
II. They do every where object and reckon up that of Saint Paul, Rom. 2.14. The Gentiles which have not the Law, do by nature those things contained in the Law. I answer, that by the Law it is commanded to love God with all the heart, with all the strength, which cannot be done unless you direct all your actions to his glory, and unless you be endued with faith, because whatsoever is not of faith is sin: Whosoever shalexamine the virtues of heathen men, by the line of these rules, shall find that in their most honest deeds, there were many things wanting, and much sin in them: Hence it appeareth that the Gentiles indeed, in an external work, do those things which are of the Law: The words of Saint Paul are not to be extended any further: But the form of a right work, which is placed in the inward conveniency and agreement of the mind with the law of God, was always absent from infidels and heathen men. It is one thing to do those things that are of the law, it is another thing to fulfil the law: The one is to obey the law, as concerning the external matter of the work, the other is to be obedient to the law, after that manner, with that mind, and to that end, which is commanded by the word of God.  
III. They scatter some little motives, as that, Esay 55. v, 1. They that thirst are invited by God, that is, those that are desirous of reconciliation with God, and of salvation. And that Matth. 11. They that are heavy laden are called, Come unto me ye that are weary and heavy laden: By those that are laden, are noted our, those that are pressed down with the conscience of their sins, and sighing under the burden of them: Therefore (say they) they were already desirous of salvation, and were pressed down with the conscience of their sins, before they were called, and regeneration is after calling: And therefore in the unregenerate there may be a saving grief, and a desire of remission of sins; but I affirm that those men so thirsting, and so laden, were not unregenerate: For that very desire of salvation and the grace of God, and the sighs of the conscience, panting under the weight of sin, by which we are compelled to fly to Christ, is a part of regeneration: And that beginning of fear (if it be acceptable to God) is an effect of the holy spirit moving the heart: For what hindereth, that he who thirsteth after the grace of God, hath not already tasted of it, and as it were licked it with his lips? What hindereth that he who is commanded to come to Christ, should not already move himself and begin to go, although with a slow pace? Doth Christ as often as he commandeth men to believe in him, speak only to unbelievers? Yea, this exhortation to believe, and to come to him, doth especially belong to them, whose faith being new bred, and weak, doth strive with the doubtings of the flesh.  
iv It is familiar to the Arminians to cite the words of Christ, john 7.17. If any one will do the will of him that sent me, he shall know of my doctrine, whether it be of God, or whether I speak of myself. Hence they would prove, that one may do the will of God, before he know Christ and his doctrine. This is to delude the Scripture, and to wrest it at their pleasure: For they speak, as if Christ had said, He that doth fulfil the commandments of God, shall afterward know of my doctrine, whether it be of God, etc. Also by the words, to do the will of God, they understand, to acknowledge their sins, to fear God with a servile and slavish fear, seriously to wish the grace of God, and remission of sins, to do those things which are of the law, etc. All false: For to do the will of God, in this place, is nothing else, then to believe Christ speaking; for this is that which Christ doth urge, that this is the will of the father, that we should believe on the Son: Whose words if any man believes, he thereby knoweth that his doctrine is heavenly and divine, wherefore we are not to think that we do the will of God before we believe in his Son. Thus, although it be true that he who is moved doth live, yet it doth not thence follow, that motion is before life: So in that Christ saith, Whosoever will do the will of the father, shall know that my doctrine is from God: It doth not thence follow, that the will of the father must be done before it can be known that his doctrine is from God: But if there is any order of time here, it must needs be that the doctrine of Christ be first known to be from God, before he can be believed, or obeyed when he speaks: For no man doth believe that which he doth not in some part know. Christ followeth this order, john 17.8. They have known that I came out from thee, and they have believed that thou didst send me. And, Chap. 14.17. he saith, that the spirit of truth is not received by the world, because the world doth not know him: To know therefore is before to receive.  
V That is no better which Arnoldus doth add, Page 409. The fear of the Lord is the beginning of wisdom, Prou. 1. And, The Lord revealeth his secrets to them that fear him, Psal. 25. But I deny that the fear of the Lord, of which it is spoken here, can agree to unbelievers and unregenerate men. Solomon saith, that the fear of the Lord, is the head of wisdom, that is, the chief part, and that wherein wisdom doth chiefly consist, for this the Hebrew word, Reshith, doth plainly signify: And those that fear God, to whom he revealeth his secrets, are not unregenerate persons, but those which are truly godly, to whom he doth daily give increase of wisdom, and of the true knowledge of God.  
VI To the same end Arnoldus, Page 397. doth bring the words of the 51. Psalm, A contrite spirit is an acceptable sacrifice to God. And, Esay 66. God will dwell in a contrite spirit. Arnoldus thinketh that these things are spoken of an unregenerate man, but yet such a one as doth confess his sins, doth grieve, hath the beginning of fear, etc. But he either deceives or is deceived: For there David lamenting his sins, with a large confession, doth comfort himself with this hope, and doth promise to himself that his contrition will be an acceptable sacrifice to God. Whosoever therefore doth say that David there speaketh of the contrition of an unregenerate man, doth affirm that David himself was unregenerate: And there is no man but seethe, that Esay doth speak of them that are truly faithful, and of a filial fear and contrition, and not of that fear which may be in the unregenerate, and in the heathen, who have not heard the word of God. For the Prophet saith, To whom shall I look? To him that is afflicted and of a contrite heart, and trembleth at my word: He speaketh of the man who is instructed in the word of God, and who with a holy fear is moved to the hearing of it.  
VII. Arnoldus, a little before, had reckoned up the good works which may be done by an unregenerate man, viz. To do those things which are of the law, to have some sparks of light and knowledge engraven on his heart, to grieve for his sins, to implore the grace of remission of sins, and of the new spirit: But how many nations are there, who do not know what this new spirit is, nor have ever heard any thing of the grace of remission of sins? Also I would know whether such things that are done by the unregenerate, without faith, are truly good: If they be truly good, than we can do that which is truly good without Christ, without his spirit, and without faith: If they are not truly good, how can that not be truly good and just, which God alone intendeth, and which alone, nothing more (if Arminius be believed) he doth require from the unregenerate man as long as he is unregenerate?  
VIII. A little after, he saith, that the same work cannot be performed as perfect in its essence, without the faith of Christ; and he doth put this difference between works which are done before regeneration, and they which are done after regeneration; to wit, that they are imperfect, these are perfect. These are the two kinds of merits, with which, in the Schools of the Papists, make such a noise, merits of congruity, and merits of condignity, but new dressed and clothed with other names. The Reader therefore shall note, that the Arminians place in a regenerate man perfect works, and a perfect love of God: For they think that the regenerate, may by the spirit of Christ so conform their life, according to that law, that they may come to that degree of obedience which God doth require of them. These are the words of Arnoldus, pag. 492. and pag. 399. according to Arminius, he saith, that there is a double spirit, one that doth go before regeneration, and doth tend to it, which is the spirit of bondage to fear, the other which doth regenerate, and doth perfect regeneration. Arminius, Resp. ad. 31. Art. pa. 164. and 165. I do not repugn that opinion of Austin, whereby he determines, that man may be without sin in this life. Truly it is boldly spoken: The Arminians than are better than the Apostle james, who speaketh thus, Chap. 3. In many things we offend all. In which speech, he doth account himself among them who offend in many things: Better than Saint john, whose confession is this; If we say we have no sin, we deceive ourselves, and the truth is not in us: Yea, better than all the Apostles, who did daily say, Forgive us our trespasses. Neither is it to be marvelled at, if the Arminians think that the regenerate can fulfil the Law, seeing they also say, that the Law of nature may be fulfilled by the heathen and unregenerate: Now the Law of nature is that, to which Adam before his fall stood bound, which bond passed to his posterity: This Law forbids a man to lie; but the Scripture, that cannot lie, saith, that every man is a liar: The same Law, commandeth that God be loved withal our heart, and all our strength; which thing, how can it be performed by the unregenerate, seeing it was never peeformed by the regenerate themselves? That which a living man never performed, how can it be performed by him that is dead? Finally, we must bid Christian religion farewell, and another Gospel must be coined, if this prodigious doctrine be admitted.  
IX. But that we may come to that double spirit of God. Arminius, and according to him Arnoldus, pag. 399. do devise two spirits, or rather two acts of the same spirit: The one of these spirits, they will have to be common to all men, even to the unregenerate, yea, and to heathen men, to whom the Gospel hath not come; by which spirit, they think that God doth work in all men, and is idle in none: This is that spirit, which they call the spirit of bondage, of which it is spoken, Rom. 8.15. which is opposed in that place to the spirit of Adoption, which is peculiar to the true faithful. This spirit of bondage, the Arminia●s will have to be effectual in the law, not only in the written law, but also in that which is naturally imprinted in men's hearts: By this spirit they think that unregenerate men do tremble with a saving fear, do acknowledge and confess their sins, do implore the grace of God, and apply themselves to the obedience of the law of nature: these they think are preparation and dispositions to regeneration, if so be that freewill doth use well that universal and sufficient grace which is common to all men: These are the decrees of this new sect, full of many perplexities, and filled with nice and slender points.  
X. I find in the holy Scripture the spirit of adoption, the first fruits of the spirit, the spirit of sanctification; but I no where find a spirit of God, that is tied to the law, and common to all men: Nor can the spirit of God, working in our hearts, be without very great wickedness, separated from the knowledge of Christ: 
2 Cor. 3.6. Ministers of the new Testament, not of the Letter, but of the Spirit; for the letter killeth, but the spirit giveth life.  Nor do I see how there can be in them whom Saint Paul, Ephes. 2. saith, to be dead in sin, strangers from the life of God, and without God in the world, either any spiritual life, or the spirit of God dwelling in their hearts, and savingly moving and affecting them: Certainly, the Apostle had never called the Law, separated from the Gospel a kill letter, nor had opposed it to the spirit, if the spirit of God were always joined to the law, or if the spirit of God did work in men's hearts, and dispose them to faith and conversion, without the knowledge of the Gospel: Nor is the Law a Schoolmaster unto Christ, until the grace of Christ is offered to us: for then the Law, with terror and threats doth compel us to embrace the grace offered.  
XI. But that is most dangerous, which the Arminians press down and hide, but dare not utter, to wit, that the holy spirit is naturally in every man. For if the spirit of God be effectual in the law, and the law be naturally engraven in every man, it must needs be, that the spirit of God is naturally in every man. And so, whatsoever the Scripture speaketh of the second birth, by the spirit, of the creation of the new man, and of the spiritual resurrection, will fall to the ground, yea, will be ridiculous: For, what need were there to infuse a new spirit for regeneration, if the same spirit of God did already dwell in the hearts of the unregenerate?  
XII. And that place of Saint Paul, Rom. 8. Ye have not received the spirit of bondage again to fear, they do falsely, and against the Apostles will, draw to this matter. For Saint Paul never called the spirit of God, the spirit of bondage; for so he had reproached the spirit of God: but he only saith, that the spirit that was given to them, was not servile, and such as should strike their hearts with a slavish fear: For, where the spirit of God is, there is liberty, 2 Cor. 3. If I should say, that we have not received from God the spirit of lying; should I therefore say, that there is a spirit of God that compels to lying? Is the spirit of God contrary to itself; that one spirit of God, should be called the spirit of bondage, and another the spirit of liberty? The plain and simple meaning therefore of the words of the Apostle, is this; Ye have received the spirit of God, not that which should terrify your consciences with a slavish fear, which made you uncertain and doubtful, before the grace of God, and the adoption of Christ was reueiled to you, etc.  
XIII. And they do extremely dote, when they put the fear and terror, wherewith the law (destitute of the spirit of regeneration, and the knowledge of Christ,) doth strike men's hearts, among the effects of the spirit of God: For the law thus received, can only restrain the raging affections with the fear of punishment, and frame a man to certain outward obedience: but it will never purge the inward filthiness, or instill any one drop of true repentance: yea, rather it will stir up the inward lusts, by the resistance of it, as it is engrafted in every man, to incline to that which is forbidden, and wheresoever hope of impunity is propounded, men having broken their bars, do so much the more outrageously riot, by how much they were straightly bridled in. This is that which the Apostle would express, Rom. 7.5.8. The motions of sins by the law, did work in our members, and sin taking occasion, by the commandment itself, wrought concupiscence. And that until the spirit of life, which in Christ frees us from the law of sin and death, as it is said, Chapter 8.2. that is, until the powerful efficacy of that quickening which we have from Christ, free us from that bondage of deadly sin.  
XIV. It is vain and idle which they object, that the corruption of an unregenerate man, is compared to sleep, and to an Ulcer. I confess it is compared to a sleep, but to a deadly one, and such a one, out of which, man cannot awaken and raise himself: That Ulcer and scar which is spoken of, Esay 53.1. and 1 Pet. 2. doth not signify sin itself, but the punishment of sin. This therefore is nothing to the relics and remainds of spiritual life, in an unregenerate man.   

CHAP. XXXV.  
The Objections which the Arminians borrow from the Pelagians and Papists, are answered. Whether an unregenerate man doth necessarily sin; and whether necessity excuseth the sinner: Also whether God doth command those things which cannot be performed by man.  
I. THese thorns and difficulties being taken away, we are to come to the Arguments, or rather Declamations, with which they would odiously burden our cause. They say, that by our doctrine, an unregenerate man doth necessarily sin, and nothing but sin: That it is not sin which is committed necessarily, and cannot be avoided. Arminius against Perkins, pag. 106. The necessity and immutability of sinning, doth excuse the sin, and doth free from punishment the committing of that act. And Arnoldus, pag. 188. Necessity doth excuse the sin. It is in vain commanded, if it be impossible to be obeyed. God, (saith Arnoldus) doth require nothing of us, to which he doth not give us sufficient power: yea, (saith he) if God should require of man any thing, and should not give him sufficient power to do it, he should gather, where he hath not scattered. The same things doth Vorstius reckon up, pag. 28. Collate in Piscat.  
II. This Pelagian Colewort, these Sectaries do again set before us, and a thousand times they sing one and the same song, which we must needs exactly consider of, although they boast of these things, rather for ostentation and to trouble weak wits, then that they think as they say.  
III. First, we say that necessity of sinning doth not excuse sin, if it be voluntary, and if this necessity be procured by his own fault. So Arist. Ethic. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  3.7. saith, that at the first, unjust and intemperate men had power not to be such; but after that by their own will they were made such, they cannot but be such; nor are they therefore to be excused: Also he saith, that it is a shameful thing, if one by his drunkenness, should bring blindness upon himself. And if it be so in the vices of the body, into which, when any one hath fallen by his own fault, he doth wish he had not fallen into them, and would redeem it with a great price; how much more is it in the vices of the mind, which seeing they are procured by habit and generation, are loved by him who is voluntarily evil? For herein is placed the greatest part of the disease, that he which is vicious doth love his vices, and will not be amended; for there is a necessity which is voluntary, and therefore free; Nor is it sufficient, to say that such a necessity is spontaneus, and of a man's own accord, seeing even beasts, led by instinct, are carried of their own accord, & without knowledge: but he that is necessarily evil, is evil, not only of his own accord, but also voluntarily, because it is with ludgement and knowledge: So God is necessarily good, but yet freely: and Satan is necessarily evil, but with a most free will; and the Saints in heaven are freely good, and yet necessarily; for it is not credible, that they have lost their liberty by their glorification: Nor can it be said, that the Saints in heaven therefore cannot sinne, because there is no occasion of sinning, and no temotation; for the Angels before their fall, had no more occasion of sinning: By the very gifts of God wherewith they were abundantly furnished, they took occasion of too much loving themselves, and by it were made more slack to the contemplation of God, staying in the admiration of themselves; whence came their pride, and from their pride, their rebellion. It must needs be, that the necessity of the perseverance of the Saints, doth rest on another foundation, to wit, the election of God; who doth furnish those whom he predestinated from eternity, and gave to Christ, with gifts and necessary means to persevere in that state, whereunto they were appointed. Further also, there is a certain vision and beholding of God, to which, when the creature is admitted, he is necessarily transformed into the likeness of God; no otherwise then the glass doth burn at the sun: Of which vision it is spoken, 1 john 3. We shall be like him, because we shall see him as be is. and Psal. 17.15. Finally, if he is unjustly punished who doth sin necessarily, although he sinne voluntarily, and hath brought upon himself the necessity of sinning by his own fault; then he also shall unjustly have benefits and glory bestowed and heaped on him who cannot sinne, and who is necessarily good; such as we have proved the Angels and Saints in heaven to be.  
IU. Wherefore Saint Austin in many places hath not doubted to say, that there is in man a necessity of sinning; So Disput. 2. contra Fortunat. After that man sinned by his free will, we who descended from his stock, are necessarily fallen into a necessity of sinning. And in his book, de perfect. iustitiae. Ratio. 9 Because the will sinned, there followed the sinner a hard and forcible necessity of sinning. Arminius differeth from him, whose words against Perkins, Page 106. are these: It is impossible that that which one doth freely, he should do necessarily. Yea, Page 144. he is bold to pronounce, that God by all his omnipotency cannot make that that which is done necessarily, should be done freely: For it is familiar to this man, as to make laws to God's justice, so to set bounds to his omnipotency.  
And if God is necessarily good and not freely, 
Page 106. in Perkit●●.  as Arminius is of opinion, and it be fare more excellent to be good freely than not freely, without doubt man shall be better than God, and the blasphemy of Seneca is to be subscribed to, who in his 53. Epistle saith, that a wise man doth go before God himself, because man is wise by the benefit of nature, but God by his own. Therefore as God is freely good, and yet cannot but be good; and as Satan is necessarily evil, but yet freely and voluntarily, so also a man that is dead in sin, doth necessarily sin, but yet voluntarily, and therefore freely.  
V In which thing, so great is the force of truth, that it often falleth from them unawares; for Arnoldus either unwittingly or else on purpose, doth acknowledge this necessity of sinning, Page 394. where, according to Arminius, 
Idem habet Page 398.  he saith, That man, under the state of sin, can understand, will, or do nothing that is good: And hence it is that he doth necessarily sin, unless God graciously take away that necessity. He doth therefore confess that man sinneth necessarily, before God taketh away that necessity of sinning; and that man sinneth necessarily, even then when he sinneth freely. For (as Arminius confesseth) it were not sin, unless he sinned freely. But perhaps Arminius and Arnoldus are of opinion, that God taketh that necessity of sinning from all men: Let us therefore hear what Arnoldus in the same place doth add: Arminius (saith he) doth determine that God is prepared, for his part, to take away that necessity of sinning. In which words he doth not obscurely confess that God doth not take that necessity from all, but that he is prepared to take it away, if themselves will; but that he doth not take it away from all, is our own fault; as Arnoldus himself doth acknowledge, Page 398. The same man, Page 399. according to Arminius doth say, That God by little and little, by the grace of his spirit, doth free men from this necessity of sinning: It is not therefore presently taken away; yea it remaineth always in them in whom the grace of the holy Ghost, either doth not work, or doth not prevail. The same man, Page 406. doth acknowledge that there is in man an impotency and disability of resisting sin, and this impotency, what is it else then the necessity of sinning.  
VI Nay, more than this, the Arminians do say, that God doth unresistably harden some men? For I use their own words. Now there is nothing more evident, then that he doth necessarily sin, who is unresistably hardened: We have therefore the confession of these Sectaries, that there are some who sin necessarily, and whom the necessity of sinning doth not excuse from their sin, because they have contracted this necessity to themselves by their own fault.  
VII. It is a marvel therefore that the Arminians, who are otherwise ingenious, do stumble at this straw, and had rather patronise and maintain Pelagius, and borrow weapons from him, then yield to the Scripture, and to the evidence of truth: For after the same manner doth Caelestius, a Pelagian, dispute, in Saint Augustine's book, de perfect iustitiae-Ratio. 2. Again (saith he) it is demanded, whether sin be of the will, or of necessity? If of necessity, it is not sin: If of the will, it may be avoided. In Arminius therefore we have Pelagius raised to life again.  
VIII. We determine therefore, that the necessity of sin doth excuse from sin, if he that sinneth hath not procured this necessity of sinning by his own fault. As also if by necessity, constraint and a greater force of the outward agent be understood, or a natural necessity appointed to some one thing by the creator, and being void of knowledge, such as is the natural inclination of heavy things to the centre of the earth. But necessity doth not excuse sin, if he that sinneth hath procured on himself that necessity of sinning, and if he sinneth wittingly and willingly, and is delighted with that inclination to sin.  
IX. And that which the Sectaries say, that there is no place for punishment, if man want the liberty of his freewill, may be admitted, if by liberty of freewill be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is of ones own accord; In which sense many of the ancients, especially before Saint Austin, do defend the liberty of freewill: For, whosoever sinneth, sinneth of his own accord. But if by the liberty of freewill be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inclination, which is alike free, either to good or to evil, in those things which belong to faith and salvation, I constantly affirm, that man is worthy of punishment, although he want this liberty. It is sufficient to punishment, that he doth not only sin of his own accord, but also voluntarily, and that he himself is the cause of his necessity of sinning, and that he doth applaud and please himself in this voluntary necessity.  
X. Yet the Arminians do obstinately persist, and do maintain, that it is in vain commanded, if we haue not power to obey: That exhortations, promises, threats, and counsels are in vain, if none of them can be neither perceived nor performed by man; for that were as much as if a song should be sung to a deaf man; or as if one should command a blind man to see; or one that is fettered to run; or as if one should thus speak to the dry bones of them that are dead, be ye converted, be ye converted, and see. This is an old objection of the Pelagians, as may be seen in Saint Austin, lib. de perfect. iustitiae. Rat 6. & 11. Where Caelestius the Pelagian doth thus dispute: Again, it is demanded, whether man be commanded to be without sin: For either he cannot, and it is not commanded, or because it is commanded he can: For why should that be commanded, which cannot at all be done? And Rat. 11. Certainly all those things which are forbidden, can as well be avoided, as those things which are commanded can be done: For that in vain would be forbidden or commanded, which cannot be avoided nor fulfilled. Here is very stark Arminianism. Caelestius took this argument from Cicero, as Saint Austin witnesseth, lib. 5. de civitate Dei, Cap. 9 where he saith, That Cicero whilst by the denying of the foreknowledge of God he would make men free, made them sacrilegious.  
XI. I answer to these things, that precepts, threats, and counsels, etc. are in vain, if man wanted the faculty of understanding, and of willing or nilling something of his own accord, and with reason and judgement. But an unregenerate man is endued with understanding, and hath a will which is moved of its own accord and incitation, and after foregoing knowledge and practical judgement. Nor is it always true, that those precepts are given in vain which cannot be fulfilled: For the intemperate man, who by custom hath brought on himself insensibleness, and cannot temper himself from lust and surfeiting, is yet tied by the laws of sobriety and temperance. Neither is it any doubt, but that the devil, who is necessarily evil, and unfit to yield obedience to God, is bound to obey God; for otherwise he should not sinne in being an enemy to God: So from a debtor, which hath consumed at dice a great some of money which he took up at use, that which he oweth is not in vain nor unjustly required, nor can the creditor lose his right by the wickedness of the debtor. Seeing therefore, that man by his own fault procured on himself the disability of performing that which God would have done, God doth not vainly and unjustly require from him the obedience which he oweth: For it is not equal that the sin of man should profit him, and that therefore he should be lawless, because he corrupted himself with his own wickedness, and brought upon himself the disability of paying to God the debt of nature, which God doth require of man, considered not as a sinner, nor yet as just, but simply as he is a debtor, and in as much as he is a creature subject and bound to obedience. After the same manner, that a creditor requiring his debt, doth not consider the debtor as he is poor, or as he is rich, but simply as he is a debtor: God making his law, doth consider man after this manner, and so he doth consider him, when he doth add promises and threats to the Law, saying, Do this, and thou shalt live. And choose good, that thou mayst live, etc. And make ye a new heart, for why will ye die O house of Israel? Ezech. 18. He is deceived, surely he is deceived; who thinketh that the commandments of God are the measure of our strength, seeing they are the rule of our duty: For in the law we do not learn what we are able to do, but what we ought to do; nor what now we are able, but what heretofore we were able to do, and from what a height of justice we fell by the fall of Adam.  
XII. The Scripture doth supply most forcible proofs for this thing. Saint Paul, Philip. 2.12. doth command us to work out our salvation with fear and trembling; but presently after lest it should be thought that this can be performed by us, because it is commanded, he doth add; It is God which worketh in you both to will and to do, of his good pleasure. Thus Ezech. 18.31. Make you a new heart, and a new spirit. But lest any should think that this is a thing of our freewill, in the thirty sixth Chapter of the same Prophecy, God speaketh thus: I will take away the stony heart out of you, flesh, and give you a new heart. Thus joel 11. Be ye converted to me with your whole heart; yet jeremy, Chap. 31.18. doth acknowledge that the conversion of a sinner is the gift of God; Turn me O Lord, and I shall be turned. And the last of the Lamentations, Turn us O Lord, and we shall be turned. So Deut. 10.16. God doth thus speak to the people: Circumcise the foreskin of your heart; yet Chapter 30.6. it is declared who doth work it: The Lord thy God will circumcise thy heart. Thus Christ, john 14.1. commands us to believe in him, and yet he saith, no man can come to him, except the father draw him, john 6 44. and that by coming he meaneth believing, he himself teacheth, v. 35. He that cometh to me shall not hunger, and he that believeth in me shall never thirst. And, Phil. 1. Ephes. 2. we are taught that faith, and the act of believing is from God. Finally, the Scripture will have men to gain their bread by the sweat and labour of their hands, and yet nevertheless, we are commanded to ask our daily bread of God, because the food of the body, is the gift of God, but that which he doth give to him that worketh: For the blessing of God doth not come on idleness, but on labour. That I may not say many things: Doth not God require perfect obedience from the unregenerate? Yes, and from the heathen, to whom Christ was never known: And yet if one should say that they might be perfectly just, and altogether without sin, he should attribute that to unbelievers, which never happened to any faithful man. Doth not Arminius himself acknowledge that some are unresistably hardened, from whom yet God doth require perfect obedience?  
XIII. Neither doth God therefore command in vain, or are his precepts to no purpose: For God in commanding, exhorting, threatening, etc. doth affect man with the sense of his sin; he doth teach man his debt; what once he could do, and whence he fell: Also he doth propound a rule of justice, lest any one should pretend ignorance for his sins: Finally, he doth join to his word the efficacy of the spirit, and he doth, as it were, arm and head it, and make it sharp and effectual. It is not in vain to command him that is fettered to run, if by that commandment his fetters are loosed. It is not in vain to command a blind man to see, if by those words wherewith this is commanded, the eyes of him that is blind are opened: For the words of God do work that in us, which they command us to do: They do so command that they do also work; as his words in the creation: God commandeth that which he would have done, but he giveth also that which he commandeth: and it is profitable for man to be pressed down with the intolerable burden of the Law, which doth exceed his strength, that he might the more covetously embrace the remedies offered in Christ. Excellently to this purpose Saint Austin, lib. de corrept. & gratia. cap. 3. O man, in the commandment know what thou oughtest to do: in the word of correction and reproof, know that by thine own fault thou hast not that thou oughtest to have: in prayer, know whence thou mayest receive what thou wouldst have. And in his book, de spiritu & litera. God doth not measure his precepts by the strength of man, but where he commands that which is right, he doth freely give to his elect ability of fulfilling it.  
XIV. The similitudes which these Sectaries use to procure envy to us, are plainly contrary, and nothing to the purpose: They say, it is to no purpose to blame the blind man, because he doth not see, although he hath pulled out his own eyes; or to urge him to work, who hath cut off his own hands. Concerning him that is blind, I answer, that this example is brought by them unproperly; for no blind man, whether he is blind by his own fault, or by another's, is bound to see: But he that by his own fault, is made wicked, and unable to obey God, is yet bound to obey him: No man is bound to exercise natural functions after they have ceased; but the bond whereby the creature is bound to the Creator, can be wiped out by no occasion, much less by the wickedness of man. But if any blind man, had rather be blind, then see, and should refuse the remedies offered, should he not justly be blamed? Such is the condition of man in the state of sin; for he is not only necessarily evil, but he will not be good, and he is delighted with his wickedness.  
XV. The similitude of him who hath willingly cut off his own hands, hath the same defects; Whereunto this is to be added; that the hands may be cut off, but the will, which is here signified by the hands, cannot be cut off: For every most wicked man, is endued with a will, by which he is always bound to worship and love God, although he hath corrupted it. Finally, the similitudes of natural and civil things, are for the most part very unfitly and absurdly drawn to moral things, and to religion. By the like reason, that ridiculous similitude of a man speaking to dry bones is dissolved; for these bones are not bound to move themselves, but an unregenerate man is bound to believe, and to obey.  
XVI. Arnoldus, page 136. hath these words; We see (saith he) that the Scripture doth often say, that he which doth believe and is converted, doth separate himself from evil, doth purge, quicken, sanctify, save, and circumcise himself, doth make him a new heart, doth put on the new man, etc. Whence he doth gather, that it may be said, that man doth separate himself, although the Apostle saith, Who separateth thee? understanding none but God. The places noted in the margin, whereby the proveth these things, are these, Ezech. 18.31. Make you a new heart, and a new spirit. jam. 1.27 Pure religion, is to keep himself unspotted from the world. 1 Pet. 1.22. We are commanded to purify our souls. 2 Tim. 2.21. If any one purge himself, he shall be a vessel unto honour, sanctified, etc. Luke 17.33. Whosoever shall lose his life, shall preserve it. Deut. 10.16. Circumcise the foreskin of your heart. All which places are besides the purpose, for they do not say, that which Arnoldus doth apply to them, to wit, that these things are done by us, but they only commanded them to be done: and I marvel how so great a negligence hath crept on a man of a sharp and acute wit: Yea, if these places should say that man gave himself a new heart, that he did sanctify, and quicken, and save himself, yet it would not thence follow, that these things are done by our freewill; for it is familiar to the Scripture to say, that those are done by us, which God doth work by us: Thus man openeth to God, knocking, Reuel. 2.20. Thus the Apostles raised the dead: Thus the Pastors of the Church forgive sins, Mat. 18. john 21. Thus they save souls, 1 Tim. 4.16. When yet without wickedness, they cannot arrogate to themselves the title of the Saviour of souls.  
XVII. And whether this doctrine tendeth of the concurrence of freewill with grace, and of the faculty whereby man may believe, & use grace if he will, or not believe & refuse grace, and the total cause of faith is assigned not to grace alone, but to grace with freewill; whether, I say, this doctrine, drawn out of the ditches and puddles of the Semipelagians, doth tend, it is easy to know: For it tendeth thither, that man's merits might closely be brought in, as it were by undermining ways: For a though these Sectaries do at the first view, seem to bear a hatred to merits, yet in many places, they do establish them. The Epistle against the Walachrians, hath these words, pag. 44. Those whom God calleth, and to whom he doth before hand vouchsafe the grace of preaching, we confess for the most part, to be such men, that their virtues do deserve no less than this free bestowing of gifts. Behold then, some men who deserve the bestowing of the gifts of God, and that before regeneration. Arnoldus, pag. 328. God giveth to the creature, performing obedience, that which is theirs of due. Arminius against Perkins, pag. 218. God, of his promise, and of due debt, doth give life to him that worketh. And Arnoldus, pag. 433. doth speak of some, who by the help of grace, do not make themselves unworthy, and do not deserve that the spirit should cease to work in them.  
XVIII. It liketh me well, for a corollary, to set down here the famous sentence of Saint Austin, ad Simplicium, quest. 2. This is manifest, that we will in vain unless God show mercy; but I do not know how it can be said, that God showeth mercy in vain, unless we do will; for if God hath mercy, we are willing, because it belongeth to that mercy, that we should be willing: for it is God that doth work in us to will and to do, of his good will. And in the same place; The effect of the mercy of God cannot be in the power of man, that he should in vain have mercy, if man be unwilling, because if he will have mercy on them, he can call them after that manner that is fit for them that they should be moved, and understand, and follow.   

CHAP. XXXVI.  
Of the outward and inward calling, and whether the one be without the other.  
I. ALthough the works of God, which are every where before our eyes, do abundantly testify, and even against men's wills, do show the infinite power, goodness, and wisdom of God: yet this light is but dim, and nearer to darkness, in comparison of the light of the word of God, whereby he doth not only give us assurance of his omnipotency, majesty, and providence, but doth also reveal to us his will: For surely the contemplation of the creatures doth not touch men with the sense of sin, nor doth show to a man the way of salvation and reconciliation with God: yea, there can be no profitable and saving contemplation of nature, unless those things, which in a doubtful light, and in worn-out letters are hardly read, do by the word of God, as it were through spectacles, appear plain and distinct to us: Then at length do we contemplate heaven with filial eyes, as the entry of our father's house, when God by his word hath dispelled this mist from our minds, and hath declared sure tokens of his fatherly love.  
II. Furthermore, although the knowledge of the creatures doth not suffice to salvation, yet the Gentiles, who were instructed by no other teacher than nature, are therefore inexcusable, because they do not use these (although small) helps, to as good purpose as they might: and because they endeavour to choke or deprave those natural good notions, and sparks of goodness and equity, which are put into them by nature: Therefore they alone do profit in piety, by the teaching of the creatures, and are by the pricks of conscience stirred up to the fear of God, to whom God hath vouchsafed the prerogative of his word.  
III. But yet not all they that hear the word of God, do come to salvation; but those in whom the preaching of the Gospel piercing deeply, and being admitted into them, doth change their hearts, and shed in their minds a heavenly light: And these saving effects, are not to be ascribed to the eloquence of man, obtained to persuade, but to the secret efficacy of the holy Ghost, which is the true doctor of our souls, and that singer of God, engraving the law on the stony tables of our hearts. Thence it is, that the Gospel is called in the Scripture a two-edged sword, a hammer breaking the stone, the arm of God, and the power of God to salvation: Without which efficacy of the holy Ghost, preaching is but a dead letter, and a vain sound striking men's ears; effectual only to this, that the condemnation of the stubborn and rebellious hearer, should be the greater.  
Hence ariseth a double calling, one outward, which is wrought by the outward publishing of the Gospel; the other inward, which is wrought by the powerful drawing and change of the heart by the Holy-Ghost, by whom the word is made effectual. This inward change doth consist of two parts, viz. The enlightening of the mind, and the change of the will, which change of the will, though it be latter in time, yet it is worthier in dignity: In so much that the enlightening of the mind, without the renewing of the heart, doth turn to our greater condemnation. This inward change is in the Scripture called conversion, regeneration, the new birth, creation, and resurrection.  
iv Here we have somewhat to do with the Arminians, and there is no small controversy between us: For they say, that the word of God, whensoever, and amongst whomsoever it is preached, is never destitute of its quickening power, neither is any one outwardly called, but he is also inwardly drawn: And therefore they refuse the distinction of vocation or calling, into outward and inward. These are the words of Arminius against Perkins, Page 57 The word is unprofitable without the Holy-Ghost, wherefore it hath the cooperation of the Holy-Ghost always joined to it: And this he saith being unmindful of that which he had said a little before, where speaking of the word, and of the cooperation of the holy spirit, he saith; these two are almost always joined together, therefore not always: Neither is Arnoldus unwilling that Arminius should doubt in that thing; for, pag. 432. he speaketh thus; It may be doubted whether Arminius thought that the inward succour of the spirit was always, and in all men, joined with the outward preaching: But that which the Master speaks fearfully and doubtingly, is openly and without any circumstance affirmed by his scholars. For Arnoldus, Chap. 4. would draw Arminius into this opinion, that the outward calling doth happen to none, without the inward: and pag. 433. The opinion of Arminius is, that the efficacy of the holy Ghost is present with all them, who at the first are called. The Arminians in their Epistle against the Walachrians, pag. 49. do labour much to teach, that in those who are not converted, the word is not destitute of the quickening spirit. Arnoldus, pag. 464: teacheth, that this quickening force is joined, not only to the preaching of the Gospel, but also to the preaching of the law, and that this change is made by the spirit, by the word of the Law, preparatorily, and by way of preparation; by the word of the Gospel, consummatorily, in respect of the finishing of it; and that so, as man cannot but receive that sense, and be affected with it, and in this action the spirit carrieth himself altogether passively: By which seeing, he saith, the spirit doth allure the assent, the liberty of the will yet remaining safe and whole. This holy spirit working in men's hearts, by the knowledge of the law, Arnoldus doth put, even in Infidels and those that be not regenerate; which although it is not the spirit of regeneration, yet it doth dispose to regeneration.  
V This doctrine is repugnant, not only to the holy Scripture, but also to experience and common sense: For we see many hearers of the word, that are no more affected with the preaching of it, then if lessons should be sung to them that are deaf; those whose minds doth wander otherwhere, and doth never return; besotted with such a stupidity, that they have no relish of the Gospel, no feeling of it, nor assent unto it, although to other things they are not slow: Also there are very many, who when they hear the Gospel, receive it with gibing & laughter, as an absurd thing, as the Athenians, Acts 13.32. For Christ preached is an offence to the jews, and foolishness to the Greeks, because they are offended, and these mock at it. I have seen those, who being asked what they brought from the Sermon, and what they remembered, have seriously answered, they could not discern whether the Preacher spoke French or Latin.  
VI In such men, yea, and in Infidels, instructed in the law alone, the Arminians say, that the spirit of God doth work, and doth necessarily, and (as they speak) unresistably, give the sense and feeling of the true doctrine, although he doth not give the assent and agreeing to it, but by the help of freewill. Much more therefore among the Arminian multitude, there will be none, who is not drawn with the holy Ghost, and who doth not feel in him the quickening spirit: This flying in the air, doth not much disser from the fanatical enthusiasm and inspiration of the Anabaptists, but that the Anabaptists will have this sense and feeling peculiar to themselves; but these innovators will have it to be common, both to the faithful and to Infidels, yea to all, to whom either the Gospel is preached, or the Law without the Gospel.  
VII. It is to no purpose, to reckon up places of Scripture, to overthrew this opinion: For hitherto belong all those places which we have brought, Chapter 34. to prove that an unregenerate man, and an infidel, is unable and unfit to every work that is good and profitable to salvation: All which were false, if the quickening power of the holy spirit, did dwell in infidels, and unregenerate persons, and if all men were drawn inwardly, and by an internal calling.  
VIII. To this purpose are those places which teach us, that they alone come to Christ whom the father draweth, john 6.44. But according to Arminius all men are drawn, and are inwardly affected, by the holy Ghost: As the wind bloweth where it listeth, so also the spirit, john 3.8. Therefore he doth not breathe every where. In the multitude of people God opened the heart of Lydia before the rest: When the Apostles were astonished, the thief believed among the cries of the raging people, and so many impediments of believing: One little call of Christ moved Matthew, that leaving the receipt of Custom he followed Christ; when the men of Capernaum, among so many miracles and good lessons, were hardened at the preaching of the Gospel: Whence it appeareth, that some men are drawn by the efficacy and power of the spirit, and some men are left in their natural wickedness. Whence is this difference? If dignity be respected, who among the unregenerate is not unworthy of the grace of God, seeing all men are of a stony heart, and are dead in sin? But if the precedent disposition be respected, why are the men of Capernaum rather called by the Gospel, than the men of Tyre, seeing that Christ doth witness that the men of Capernaum were worse affected, and less inclined to repentance.  
IX. Arnoldus, Page 445. doth contend, that the heart of Lydia was therefore opened, because she was well affected and disposed, and that God therefore opened her heart, because she opened it herself: For in that place she is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that was addicted to the worship of God, before she believed Paul. I might say that there are many who worship God with a wicked and unlawful worship: But I am more prone to this opinion, that I should believe that Lydia, a jewish woman, was endued with the spirit of regeneration, and had received true piety, and believed in the Messiah promised, although she did not yet know that jesus the Son of Mary was the Christ, because he was not preached to her. Such a one was the Eunuch of Candaces, and Cornelius, who, Acts 10. is called a devout man, whose prayers, and alms, and piety, was praised, before he had heard any thing of Christ: These were some of those men, who as Saint Luke saith, Chapter 2.25. Did expect the consolation of Israel. I think it were wickedness to account these among insidels, and among the rest of the jews, who did blaspheme Christ, and despise him preaching. Seeing therefore that Lydia was such a one, God opened her heart, that she might attend to the words of Saint Paul, and might learn from him, that Christ, whom she did expect, was already come, and that those things were fulfilled, which were foretell of him by the Prophets.  
X. Against these things, the Arminians bring some arguments, but so light, that they are dispersed only with a breath. Arminius against Perkins, Page 57 doth say, that Stephen, Acts 7.51. doth upbraid and reproach the jews, that they did always resist the Holy-Ghost. Hence the accure man doth gather that these rebellious jews, were inwardly affected with the Holy-Ghost. But the following words do declare what it is to resist the Holy-Ghost; for Stephen addeth, Which of the Prophets have not your fathers persecuted? to wit, to persecute the Prophets, speaking by the inspiration of the Holy-Ghost, and to resist the spirit speaking by their mouths, this was to resist the Holy-Ghost.  
XI. I confess that there are some men, who do resist the spirit of grace, of whom the Apostle speaketh, Hebrews 10.29. and who do strive against the inward suggestion of the Holy-Ghost. But there the Apostle speaketh of some few, who having embraced the Gospel with joy, and having received some taste of the word of God, do a while after, with an obstinate mind, and on set purpose turn their back to God, and do cast out his grace, with indignation, and do sin wilfully, after they have received the knowledge of the truth, as it is said, verse 26. who, that they are the same with them who sin against the Holy-Ghost, doth hence appear, in that the Apostle in the same place doth say, that their salvation was past hope, and doth say, that there remaineth no sacrifice for their sins, and that there doth rest no hope of reconciliation for them. But this doth agree but to some few, and not to all; to whom either the law alone, or the Gospel with the law, hath been made known: All which these Sectaries teach, are moved inwardly by the Ho●y Ghost, and have a feeling of the true doctrine imprinted in them. Neither do I think that the gifts of the spirit, which such men as these have received, are the gifts of regeneration, or the spirit of adoption, or the true, proper, and justifying faith, but only some assays of the spirit moving the heart, at whose suggestion the will (being warmed with some slight hair, rather than inflamed) doth cleave to the Gospel, until the benumbed appetites, perceiving war to be intended against them, have raised themselves with greater force, and having shaken out of the heart that superficial piety, have turned it into hatred, and by the very incitations of piety, their hidden poison hath more vehemently burst forth.  
XII. Arminius in the same place doth hold up, and as it were underprop their tottering cause with that place of the Prophet Esay, Chapter 55.11. where he hath these words: So shall my word be that goeth forth out of my mouth, it shall not return unto me void, but shall accomplish that which I please, and it shall prosper in the thing whereto I sen●●. Surely this is to hit the nail on the head: The meaning of Esay is plain, for he saith, that the promises and threats propounded in the word of God, shall be executed, and that nothing was said in vain, and which should not be fulfilled. Here is no mention of the quickening efficacy of the spirit affecting men's hearts; nor if there were, could it thence be proved, that the spirit of God did work in all, but in them alone whom he decreed to save.  
XIII. Arnoldus, Page 443. doth pour out a shower of places of Scripture, and yet he doth not prove by them that which he doth intent. That place, Matth. 23.37. doth not prove it. How oft would I have gathered thy children? etc. For we have showed in the fift Chapter, that these children were gathered together: Also if they were not gathered together, it would not follow that they were called any otherwise then by an outward calling.  
XIV. That place, Esay 65 2. doth not prove it: I have spread out my hands all the day to a rebellious people: Nor that, Prou. 1.24. I have called and ye refused. For there it is spoken of the outward calling, and not of the efficacy of the spirit working in men's hearts.  
XV. Nor that place, Psal. 81.14. O that my people had harkened, that Israel had walked in my wates; I would soon have subdued their enemies: For these words mean nothing else, than what they plainly found forth, to wit, that God would have laid flat the enemies of Israel, if Israel had obeyed God: Here is no mention at all of the inward efficacy of the spirit.  
XVI. Nor that of Ezechiel, Chapter 18. v. 31. Make ye a new heart, and a new spirit: For it is not proved by this place, that man doth make himself a new heart; seeing God in the 36. Chapter of the same Prophecy saith, I will give you a new heart, and a new spirit: Much less is it hence proved that the Holy-Ghost doth work in all men.  
XVII. Nor that of Saint john, Chapter 5.34. I seek not the testimony of men, but these things I say that ye might be saved. And verse 40. Ye will not come to me that ye might have life. By which words, how it can be proved that the quickening power of the Holy-Ghost doth work in all men, I confess (and it is my dulness) I cannot conceive.  
XVIII. It is not proved by those words of Saint Paul, 1. Tim. 2.4. God would have all men be saved: Of which words we have at large proved, Chapter 29. that this is the sense; God doth invite to salvation, men of any sort, and of every condition.  
XIX. Nor by that place of Peter, Epphes. 2. Chap. 3. v. 9 God is not willing that any should perish, but that all should come to repentance: For it cannot be drawn out of this place, that the Holy-Ghost doth inwardly work in all men, even in those to whom the Gospel is not preached; but only that God is not the cause of the overthrow of any one, & that he doth not rejoice in the destruction of man, as he is man: For otherwise, as the same man is a sinner, God doth love the execution of his justice.  
XX. Nor is it proved by that place of Ezechiel, Chapter 12.2. Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see and see not, they have ears to hear and hear not: For there by eyes and ears, is not to be understood sufficient grace to salvation, either mediately, or immediately, nor the operation of the Holy-Ghost working in the reprobates, but a knowledge in the heart, by which even against their wills they did acknowledge that those things were right which were taught them by the Prophets; for they were admonished by so clear instructions, and stirred up with so severe threats, that they could not pretend ignorance. This knowledge was given them, not by supernatural grace working inwardly, nor by sufficient grace common to all men, by which they might have believed and been converted, if they would; but by the instructions and documents of the Prophets, and by the law of God, known and perceived in their mind, against which they did willingly harden their heart.  
XXI. To the Scripture thus corrupted and depraved, he doth join reasons that are no better: God (saith he) should delude and mock men, if he should offer them salvation, and should say that he desired their salvation, and yet doth not call them to that end that they should be saved. I answer, the end propounded to God, in calling by the Law, or by the Gospel, those whom he knoweth will not follow, is not that those whom he calleth should not be saved: But God's end is to require of man, that which he oweth, to wit, to obey God commanding obedience, and to believe him promising. Nor is it any doubt but that God doth seriously call men: For in calling men, be doth seriously declare what is acceptable to him, what man doth owe, and what he will give to them that believe and obey. But we do not say with Arnoldus, that God is bound to restore to man those powers which he lost, and to cure that disability of man, which man brought upon himself. Furthermore, it is wicked audacity to go about to prescribe means to God, which unless he follow, he hath no way to escape the crime of injustice, as if he should be compelled to plead his cause before the tribunal of man.  
XXII. Arnoldus proceedeth. The same thing (saith he) God doth teach, when he doth expressly declare, that he will not be loaden with this unjust suspicion; that he should require any thing of us, to the performance whereof he would not give us sufficient power. I omit that rude kind of speaking, and which is not agreeing to God, when he saith, that God will not be loaden with that unjust suspicion; as if God feared the unjust suspicions of men. To the thing itself therefore I say, that this doctrine is most wicked, and there is scarce any that is worse: For seeing God doth require from unregenerate men and Infidels, their natural debt, that is, the perfect fulfilling of the Law; it followeth by this speech of Arnoldus, that the unregenerate, and infidels themselves have power, by which, without the knowledge of Christ, and without faith, they may perfectly fulfil the Law, and be without sin. The Arminians themselves, do say that God doth unresistably harden some men; who although they cannot but sin, yet from them, being hardened, God doth not less require perfect obedience, then before their hardening: For the creature is by no means, no not by the eternal punishments, exempted from his subjection to his creator. Nor is it to be doubted, but that the Devils themselves, who are in eternal torments, are bound to believe God; for they are therefore punished, because they do not love him. Also, if any one be punished for disobedience past, he is not therefore freed from the obedience that is due for the time to come.  
But this perverse doctrine, which doth gather by the commandments of God, what are the powers of men; and doth think that there is nothing commanded by God, to the fulfilling whereof powers are not supplied to man, is at large confuted in the 35. Chapter.   

CHAP. XXXVII.  
Of the distinction of grace, into sufficient, and effectual grace.  
I. THe distinction of grace into sufficient and into effectual grace, is an old & worn distinction in the Schools: But effectual grace is taken two ways. For it doth either signify, that grace which is apt and fit to effect and work; as when we call that medicine effectual, and that remedy forcible, which although it be not taken by the sick man yet is apt and fit to heal: Or we call that grace effectual, which doth effect and work in act; in which sense, effectual is used for efficient, and the efficacy is used for the effect, or for the efficiency. The Philosophers say, that there is a double efficient cause, one in power, as the Architect and the Physician; another in act, as he that buildeth, and he that cureth: Hence proceedeth that double acceptation of the word, efficacy.  
II. The Papists think, that there is sufficient aid to conversion given to all men: with which aid, they may so cooperate with the help of their freewill, that they may be converted, although there come no other effectual aid: And by effectual grace, they understand that grace which is efficient, and doth bring forth its effect.  
III. The Arminians, who in the question of grace and freewill, do so dress and trim up Popery, as the Papists do Pelagianism, do often use that distinction of sufficient and effectual grace; but with such a floating speech, and affected ambiguity, that it is hard to know what is effectual grace with them. Arminius against Perkins, pag. 245. doth say, that that is effectual grace, which doth in very deed work the effect; and he doth bring these examples: God was able to make many worlds, but he did it not effectually; Christ was able to save all men, but he did it not effectually: Which speech is certainly absurd, and deserveth to be laughed at; for he speaketh, as if God did something not effectually, or as if he had created many worlds ineffectually: For in stead of to do effectually, he ought to have simply said, to do, or to make.  
iv But Arnoldus being as Diomedes, melior patre, better than his father, doth forsake Arminius: For he, pag. 397. hath these words; That thing is said to be effectual, not which doth effect any thing, but which is so powerful to do something, as is an effectual remedy, and forcible means. Thus the Patrons of error, are fallen out between themselves. But here I am bound to patronise and maintain Arminius against his Scholar: For if effectual grace be taken for that which doth effect and work in act, than this distinction of grace into sufficient and effectual may be admitted; because there are many things of sufficient power to work, which yet do not work in act; as the absent Physician, and the sleeping Philosopher: But it cannot be said, that one grace is sufficient to work, and another is fit and apt to work, for these two are both one; neither can any thing be spoken more absurdly, then that there is some grace sufficient, which is not fit to work: That cannot be an efficient cause, which is not of sufficient power.  
V Therefore according to Arminius, the means to faith and salvation are administered to all sufficiently, but not effectually and efficiently. But according to Arnoldus, God doth administer these means to all men, both sufficiently and effectually; for he had rather take efficacy for aptitude and fitness to work, then for efficiency and the working itself; that he might say, that the efficacy of grace doth not depend on freewill: For if he had taken efficacy for efficiency, than he must have said, that the efficacy of grace doth depend on freewill: For the School and followers of Arminius, do hold this by the teeth, and do cry out with one mouth, that the effect or efficiency of grace, doth depend on freewill. God indeed doth give grace and sufficient power to conversion, but that man is converted, or not converted in act, is in the power of freewill. Arnoldus doth teach this at large, 447. We determine (saith he) that the use of grace is subject to man's will, so that man may use it, or not use it, according to his natural liberty: And a little after, speaking of a man furnished with the power of grace, he saith, that the effect of the mercy of God, is in the power of man. And pag. 448. he teacheth, that if efficacy be taken for efficiency, man maketh grace ineffectual: For Arnoldus was ashamed to add the other member, and to say that man made grace effectual or ineffectual; and yet there are other places brought by us out of their writings, which are equipollent and of like force with this speech: as also that which he saith, pag. 449. Man, if he be not wanting to himself, may convert himself. The Reader therefore shall mark how pestilent this doctrine is (which the ARminians, restrained as it were with shame, do scarce at any time utter without ambiguities;) That the grace of God is effectual (that is, efficient and working,) it is to be attributed to freewill, and the efficiency of the grace of God is subjected to the will of man. By which speech they mean this; that God doth save man, if man himself will, for this it is to depend on man's will.  
VI The Orthodox Churches do much differ from this doctrine: For how can we be converted by the grace of God, if we will, seeing that this very thing that we are willing, is the grace of God, yea, it is conversion itself? For he that doth seriously desire to be converted to God, is already in some part converted. But of these things we have already spoken much, and more shall be spoken, when we treat of the manner by which the grace of God doth certainly work conversion in us, which manner, the Arminians call (by an odious and rude word) irresistibility.  
VII. But in the term of sufficient grace, they do not only differ one from another, but every one of them differeth from himself: For they will have sufficient grace to believe, & power of believing to be given to all particular men. 
* Arnal p 405. Licet sit generalis gratiae quod homines dons istis pessint recte uti. tamen quod actu recte ijs utantur à speciali gratia est. Potentia eniminactum non producitur nisi per auxilium alterius gratiae subsiquentis, quae specialis est quia non omnibus contingis.  And yet the same men say, that no man can believe in act, and use well this universal grace, without special grace. O your faithful stability! Can that be called sufficient grace, which doth never bring forth that effect for which it is given, unless some other special grace come to it? Is that a sufficient cause, which doth never work alone? Or is any thing less agreeable to reason, then with Arminius, to make one kind of grace, which is sufficient, by which the sinner may be converted, but is not converted, and another which is effectual, by which the sinner is converted? Is it not of the same power and faculty to be able to do, and to do? to be able to see, and to see? Surely, a giddiness hath ceased on these men, while they study for subtlety.  
VIII. I am deceived, if Vorstius did not discern this; and therefore in the twenty and twenty one sections, Collat. cum Piscat. he doth make two kinds of grace, one sufficient and altogether necessary, which God doth give to all them that are called: the other extraordinary, superabounding, and singular, by which men are indeed converted; and he doth reject them that say none at all are convetted by that former grace: For (he saith) that God hath not promised to convert all that are converted, with this more than sufficient help, and superabounding efficacy of grace.  
IX. But we taking the term of effectual grace, for that grace which is apt and fit to work that for which it is given and appointed, do acknowledge no sufficient grace which is not effectual, that is, apt to work that for which it is given and appointed, whether it doth effect and work alone, or with others; which I do purposely add, because oftentimes to one effect and perfect action, many causes do concur; as to Learning, Nature Art, and exercise do concur; to the fertility and fruitfulness of the field, the goodness of the soil the sun, rain, and convenient manuring do concur.  
X. And seeing that in the concourse of causes, to the producing of one effect, there are certain causes, that do not only work with others, but which do also work by others, and do give efficacy and power to the adjoining causes: So in the conversion of man, the holy Ghost, and the preaching of the word, do concur, but the spirit doth give efficacy to the word: For in vain are the ears beaten on, unless God open the heart, and with the word, doth inspire his secret power.  
XI. And we acknowledge that there is no grace absolutely sufficient, either to conversion, or to faith, or to salvation, without the spirit of regeneration, and knowledge of Christ. And we condemn the school of Arminius, teaching that all men, even the heathens, to whom the name of Christ hath not come, are endued with sufficient and saving grace, to come to faith, and by it to salvation.  
XII. Yet the outward means to salvation, that are largely administered without the inward efficacy of the holy Spirit, may in some measure be called sufficient grace, not only because they suffice to make them inexcusable, but also because these means ought to suffice to come to salvation, if man were such as he ought to be. For if any thing is wanting to that grace, the defect is bred on his part who is called, not on his part who calleth, who, by the rule of justice, is not bound to supply inward dispositions, because man is bound to give them of his own, and to bring them of himself: Nor is God bound to restore them to man, after man hath lost them by his own fault: Therefore God doth justly say, Esay 5. What ought I to have done more to my vineyard, that I have not done to it? For, speaking after the manner of men, God is said that he ought to do that which his justice doth require, and which if he should not do, there would seem to be cause of expostulating: But that God doth there speak of the outward means, doth hence appear, because he compareth the benefits bestowed upon Israel, to a planting in a fruitful place, to a digging, to fencing with a hedge, to gathering out stones, and to the building of a Tower: But there is no mention of the secret vegetation and growth of it, of the favourable fitness of the air, of the seasonable rain, which are things rather of an inward and secret power. Furthermore to that question whereby it is demanded, whether God doth give to several men sufficient grace, this place of the fift of Esay is not properly brought; where it is not spoken of that sufficient grace which God doth offer or give to several men, but of that which he giveth to a whole nation: For the gift of the spirit and the power of believing, which Arminius will have to be given to several men, is a gift which is given to particular men severally, and not to a whole nation taken together. But concerning this sufficient grace, a particular Treatise is to be made.   

CHAP. XXXVIII  
The opinion of the Arminians concerning universal grace, which is also called sufficient grace.  
I. IN that Series, and rank of the four decrees, in which the Arminians do comprehend their whole doctrine of Predestination, the third decree was this, whereby they say, that God decreed to administer and supply the means necessary to faith and repentance, sufficiently on all and several men. Arnoldus will have these means to be effectually administered to all, because by efficacy he understandeth aptitude and fitness to effect and work.  
II. Not that these Sectaries will have the means to faith and salvation to be equally administered to all: For they will have them to be supplied to some more sparingly, to some more liberally, yet to all, in that measure that may suffice to believe, if they will, and by which all men are disposed to vivification, so that it is not hindered by God, but that all men may have faith, and by believing be saved.  
III. And they think that God doth irresistably give to all men the 
* Arnold page 407.  power of believing: But not the act of believing itself, whereunto although God doth give sufficient grace to all men, yet they will have it to be in the power of freewill to use this grace, or not to use it, to believe or not to believe: For God doth not 
* Arnold page 336. Di●at Arminius gratiam quia facultas credindi datur quam plurimis, dicat omnibu● commun●m esse, an proinde nega● gratiam esse? Arminius in Perkins. p. 256. 257. Quanti refutatio tu●? Quid enim si quis dicat omnes in universum homin●s habere potentie● credendt & salu●m consequ●ndi s● velint? Et hanc ipsam potentiam esse naturaeh minum dium ●as collatam, quo tuo argumento confutabis illum.  supply these sufficient means by a precise intention of saving any particular person; but he doth minister to all and particular men, those means which suffice to show that God doth seriously, & from his heart desire the salvation of all men, & that it is not hindered by him, but that all men should be saved.  
iv They say moreover, that there are some men to whom this sufficient grace is administered more sparingly, to whom, notwithstanding, God is prepared to give more means, if they will use those well which they have; according to that speech, To him that hath it shall be given. These are the words of Arminius against Perkins, Page 259. & 260. The Gentiles while they were made destitute of the knowledge of God, yet God hath not left them without a testimony, but even at that time, he made known to them some truth concerning his power and goodness, he also preserved the law engraven in their minds, which good things if they had rightly used, at least from their conscience, he would have given them greater grace, according to that saying: to him that hath shall be given. Neither do they doubt, to say that the Gentiles, destitute of the knowledge of the Gospel, may as well come to those good things which are offered in the Gospel, as those to whom the Gospel is preached. Hear the words of Arnoldus, Pa. 105.106. which when I read I trembled at: Although (saith he) many nations are destitute of the ordinary preaching of the Gospel, yet they are not precisely excluded from the grace of the Gospel, but always the good things which are offered in the Gospel do remain equally propounded to them as to the rest, who do enjoy the privilege of the preaching of it, so that they perform the conditions of the covenant. Oh 
* Arnold. page 360. Deus indiscriminati●● statuit media ad finem administrare. Et page 372. Etiam Ethnicis ante adnentum Christi media ad fidem in Christum sufficienter & efficaciter administrata. Et page 443. Deus nihil a nobis exigit ad qued vires sufficientes non det. Ibid Si peteres ab homine aliquid nec daret ad obliquendum colligeret ubi non sparsit.  the faith of God and men! Hath Satan so much liberty, that in this light of the Gospel he should stir up men, who should openly teach and write, and that under a pretence of piety, that an entrance into heaven doth lie open, and that salvation is propounded as well to heathens and infidels, to whom not so much as the name of Christ is known, as to those to whom Christ is preached? But of these things hereafter. But by the way it is to be observed, how this man doth confute those things which himself hath laid down, and by the adding of an absurd, and impossible clause, doth destroy those things which he had builded up: For he saith that salvation, is no less propounded to heathen men, then to Christians, so that they fulfil the conditions of the Covenant: These conditions are, Faith, and Repentance; but how should he believe in Christ, who is ignorant of Christ? how should he repent to whom God hath not given the spirit of regeneration? Thus is the Reader openly deluded.  
V Nay what shall we say to this, that they do not only affirm, that God doth give sufficient grace and power of believing to all men, but that also they contend, that God is bound and tied to give this grace, and they make laws to God himself. That there is danger lest an action of injustice should be entered against God, or that he had no reason of his justice, unless some one of the Arminian sect, had helped him with profitable counsel. Arnoldus, page 262. hath these words: God when he doth propound the new covenant of grace, and doth promise remission of the fault committed, under the condition of new obedience, he is most of all bound to give power, whereby man may fulfil that condition: For otherwise it cannot be judged that God doth seriously offer this grace. Boldly, and imperiously spoken. 
His affinia habet Vorstius, Collatine cum Piscat. Sect. 19 Vuelferi verba hac sunt, lib de offici● hominis Christiani. F. 3. Causa huius erroris est quod creditum fuit nullum salutarem & iustificantem fidem unquam suisse nisi fidem in Christum. Vide Bertium. Discept. Epist. 73. & 67.  The cause of this assertion he doth render, page 443. God (saith he) doth show that he will not be loaden with this unjust suspicion, that he should require any thing from us, to the performing whereof he will not give us sufficient power. And this he saith is showed by God, when he teacheth that he doth not gather where he hath not scattered.  
VI Nor is the audacity of Verstius less, Collat. cum piscat. Sect. 8. God (saith he) by the law of his nature, that is, of his natural justice, goodness, and providence, is always bound, at the least to will those good things to men, without which they cannot either be men, or simply attain to that end which is propounded to them by God. Behold men that are ready to give sentence upon God himself, if he shall do any thing that is not equal, or is against that rule of justice laid down by them. It cannot be said how much these things do differ from Christian modesty: Surely if those things were true which they affirm, it were the part of pious and prudent men to keep in these things, lest they should seem to go about, either to prescribe something to God in the work of salvation, or to put God in mind of his duty.  
VII. This doctrine doth rest on two false principles. First; that God doth require nothing of man, which cannot be performed by man. Secondly; that the condition of the new covenant, that is, Faith, is not commanded by the law, nor is a natural debt, and that the power of believing is not lost by the fall of Adam: The former of which principles is drawn out of the dregges of Pelagianism, and is refuted by us, in the 44. and 35. Chapter: The latter we have overthrown in the whole eleventh Chapter. The law is the natural debt of man: This law commanding that God be loved and worshipped, doth command also that he be believed, speaking and promising: Therefore when man by the sin of Adam, lost the power of obeying God, and of loving him, he lost also the powers of believing his promises. When God doth require this faith of man, he doth require nothing but what man doth owe, and he is not bound to restore to man those powers of believing, which he lost: Neither can he be accused of injustice, if he do not restore them; nor in this thing is he subject to the laws of the Arminians, or doth fear their adverse and contrary judgements.  
VIII. But when they come to explain the nature of this universal grace, they do very little differ from the Pelagians: For Pelagius, lest he should seem to be an enemy to grace, doth ascribe to it every good work that is done by man: But by grace he did understand nature itself, because it had been made and created by God: But according to Arminius, nature is one thing, universal Grace is another: Nevertheless he will have sufficient grace to be given to all & particular men, and that nature is in no man to whom God doth not give sufficient grace to obtain faith, and by faith salvation; whence it cometh to pass, that according to Arminius, sufficient grace doth extend itself as fare as nature. Pelagius doth confound nature with grace; but Arminius doth join nature and grace together, so that nature is in none, to whom grace is not given; which grace how little it doth differ from nature, doth hence appear, in that the Arminians will have the right use of this grace to be nothing else then the right use of that natural light and knowledge which is engrafted in every one, by the contemplation of the creatures, and by the law of nature; so that the use and office of grace and nature is altogether the same; when rather the Scripture teacheth that the right use of grace, consisteth in the change of nature. If these things are true, all the arguments both of us and of the ancients do fall to the ground, by which they do prove that the grace of God is a thing divers from nature, and that because nature is given to all, and the grace of God is the privilege but of some: For Arminius will have sufficient grace to faith, and by faith to salvation, to be common to all men.  
IX. Arnoldus, pag. 418. doth call that sufficient grace which is given to all men supernatural grace, lest he should seem to confound it with nature; but a little after he addeth; It is demanded, whether that grace be not present to all men, by which they may rightly use that light of nature, not yet restored to the integrity thereof, as relics and remainds of that light, that is, may worship God according to the measure of those remainds. Do you hear that all men have that grace whereby they may rightly use nature, and worship God; and that that grace is present with all men, and therefore also to Infidels, and to the unregenerate, and to them that know not Christ: and that the power of that grace which is common to all men, is placed in the right use of nature? The same man, pag. 405 doth say, It is the property of general grace, that men should be able rightly to use those gifts: And he speaketh of the gifts of nature.  
X. The same man, pag. 112. speaking of universal grace, doth say, that there is a certain calling which is common, and that there are common documents & instructions of nature, by which God doth call all men whatsoever, to some measure of the knowledge of himself, and doth leave them gifts according to the measure of the calling.  
XI. Yet he denieth, that of this common grace, which is given to all, by which all men may rightly use the gifts of nature, that it will follow hereof, that grace and nature are of an equal extent: For (saith he) although it be in the power of general grace, that all men may rightly use those gifts, yet it is from special grace that they may rightly use them in act: For that power is not brought into act, but by the help of another subsequent and following grace, which is special, because it doth not happen to all. This learned man, surely hath assigned and set down, a found and unfit cause why this common and sufficient grace is not equally extended as fare as nature, to wit, because this common grace hath need of the help of special grace. Which is as much as if I should say, that the seeing faculty in man doth not extend as fare as man's nature, because it hath need of the light of the sun, that it may see in act, as if that which doth want the help of some thing, may not extend itself as fare as nature: There is scarce any natural faculty, which can work without the help of some other faculty, or of some inward or outward aid; and so there will be nothing at all natural in man. I omit that Arnoldus doth strike himself with his own sting; for while he saith, that sufficient grace doth not work without the help of some other special grace, he doth plainly deny it to be sufficient.   

CHAP. XXXIX.  
Universal sufficient Grace is confuted by sundry places of Scripture.  
I. THis doctrine which doth place in an infidel and unregenerate man grace, which either mediately or immediately may suffice to the obtaining of faith or salvation, without any knowledge of the Gospel and faith in Christ, doth pull up Christian Religion by the roots, and is contrary to Scripture and experience.  
II. First of all, it must needs be that all doctrine in matter of our salvation, which doth not rest itself on the testimony of the scripture, must fall to the ground: But the Scripture doth no where say, that God is bound to give increases of grace to them who have rightly used natural light and understanding. It doth no where say that a man without faith can rightly worship God. It doth no where say that God is bound to give to all men, mediately or immediately, power to believe and fulfil those things which are commanded in the Gospel: It doth no where say that supernatural grace is given to all men, by which they may rightly use natural light: It doth no where say, that the Gentiles who are ignorant of Christ, are led by the holy Ghost. These are the forgeries of idle men, whom an evil itching of wit, and a bad custom of disputing hath ceased on.  
III. This doctrine is confuted by all those places of Scripture, by which we have proved that an unregenerate man doth want freewill in those things which belong to salvation: For thereby it is proved, that an unregenerate man hath not power of believing, and cannot worship God with that worship which is pleasing to him, nor dispose himself to regeneration.  
iv Add to these the testimony of the Apostle, Ephes. 2.12. where speaking of the Gentiles, before the word of God had been made known to them, he saith, that they were without Christ, having no hope, and without God in the world. You see that they who are without Christ, have not God; and how can they be said to be without God, whom these Sectaries say, have sufficient grace by the help whereof they may believe, and worship God, and use rightly the light of nature? Surely these things cannot stand together.  
V The same Apostle, Rom. 10.14. saith, How shall they believe in him, of whom they have not heard? By these words, he doth plainly enough teach, that the Gentiles, to whom Christ was not known, could not believe: But Arminius will have the power of believing to be given mediately or immediately to every man.  
VI The Apostle proceedeth: How shall they believe in him, of whom they have not heard; and how shall they hear without a preacher: and how shall they preach, except they be sent: Let these words be weighed and considered of. Saint Paul is of opinion, that Christ cannot be believed in, unless the Gospel be heard; and that the Gospel cannot be heard, unless preachers be sent: This being laid down, I say, that God doth do nothing in vain; but he should in vain give power of believing the Gospel to all, unless he should send those who should preach the Gospel: now to the greater part of men, he doth not send the preachers of the Gospel; therefore he doth not give to them all, the power of believing, nor sufficient grace to believe.  
VII. The same Apostle, 2 Tim. 1. saith, that God hath called us with a holy calling, not according to our works, but according to his own purpose and grace. The Arminians therefore do falsely think, that God doth give supernatural light, and the knowledge of his Gospel, to them who by freewill have rightly used sufficient grace, and the light of nature: For if this were true, our calling should be altogether for works, and according to works: For the good using of sufficient grace, and of that light which is naturally engrafted in man, is a good work; for the beholding of which, the Arminians will have God to call man by the Gospel, and to enlighten him with greater understanding. The Arminian conferrers at the Hage, pag. 86. do say, That God doth send his word, whether it seemeth good to him, not according to any decree, but for other causes, lying hid in man. These men will have the cause why God should send his word to some rather than to others, to be in man himself, and not in the good pleasure of God: Which speech doth plainly make man to be called, in respect of works, and according as man is affected, and fitted to obey him calling; when yet it is manifest by experience, that the most unworthy, and worst affected men, are often called by the word of the Gospel, as the Romans, the Corinthians, etc. And where sin abounded, there grace abounded, Rom. 5. That it might not be of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9  
VIII. Christ saith, john 15.5. Without me, you can do nothing. That which is said to the Apostles, is said to all; for as many of us as are without Christ, can do nothing. These Sectaries do offend against this saying of Christ, when they teach that they who have not known Christ, and who do want faith, may believe, and worship God with a worship pleasing to him, and may do the will of the father.  
IX. Whom God hateth from the womb, to them he doth not give sufficient and saving grace; for this were to love them: But God hated Esau from the womb, Rom. 9.13. therefore he did not give him sufficient and saving grace. For although Malachy speaketh these things of a temporal rejection, yet it sufficeth to the present matter, that this rejection (as Arminius confesseth) is laid down by Saint Paul, as a type of the spiritual rejection. So that there are some whom God hath rejected with a spiritual rejection, before they have done either good or evil; therefore he doth not give them sufficient means to faith, or to salvation: for this cannot be made to agree with hatred.  
X. Were those Israelites furnished by God with sufficient grace, to whom God himself, Deut. 29.2. doth say, that among so many miracles he did not give a heart to understand, nor eyes to see? God hath not given you a heart to perceive, and eyes to see, and ears to hear unto this day. This place hath driven Arnoldus to his shifts, therefore he seeketh for help from his audacity: For those words, I have not given you a heart to perceive, he saith, have no other meaning, then that ye have not a heart: And these words, I have not given you, he doth quite blot out; yet a while after, by the weakness of his forehead, as being ashamed of it, leaving this exposition, he doth add; Although God hath not given them such eyes and ears, it doth not follow, that God was unwilling to give these things to them; but God was willing to give these things to them, and they were wanting to themselves, by their pride, ignorance, and sluggish dulness: But he doth not clear himself by this; yea, rather he doth more entangle himself: For I demand, whether they had an heart to understand, and ears to hear, before they had showed themselves refractory & rebellious? If they never had, than we have overcome; for than we have a clear example of some men to whom a heart and eyes were never given, and therefore not sufficient grace: But if Arnoldus saith, that they had these things at the beginning, but they afterward lost them; then he will accuse God himself of a lie, who doth directly say, that he never gave them a heart, nor eyes to this day.  
XI. Was sufficient grace given to the men of Tire & Sydon, to whom Christ would not have his Gospel preached, although they were not so fare from repentance, as the men of Capernaum, to whom Christ himself did preach the Gospel?  
XII. In the mean while the reader shall observe the ridiculous wit of this man, flying the encounter. He saith, that God was willing to give to the Israelites a heart to understand, & eyes to see, & that he was prepared to give them, but was hindered by the Israelites that he might not give them: Therefore (if this man be believed) they were able to obey God, before he had given them a heart; but to obey, is itself to have a heart, therefore they might have had a heart, before they had a heart; which are things which cannot stand together: he doth therefore as much as if he should say; God hath not given them a heart, because they were without a heart: as if the Physician would not heal the blind man, because the blind man would not see the Physician coming.  
XIII. And if, as the Arminians do think, God doth command nothing, to the fulfilling whereof he doth not give sufficient grace; I would have them tell me, whether God commanding Pharaoh to send away the people, gave him sufficient grace, by which he might obey the commandment of God: when on the contrary, the Scripture doth witness, that God hardened his heart, that he might not send away the people.  
XIV. And seeing there are some whom God doth harden, and that (as the Arminians say) unresistably; doth God give to those men so hardened, sufficient grace of fulfilling the Law, to the fulfilling whereof every man is bound? doth he give to every man sufficient grace to the perfect fulfilling of the law? No truly; for why did Christ make himself obnoxious and subject to the law, but that he might fulfil that for us, which could not be fulfilled by us? Rom 8.3.  
XV. Christ, Mat. 11. doth thus speak to his Disciples; It is given to you to know the secrets of the Kingdom of heaven, but it is not given to them: Doth he not say that the grace of knowing the secrets of the kingdom of heaven, is not at all given to some? & yet without this grace, all other grace is unprofitable to salvation. Here therefore I demand, whether they, to whom it was not given to know these secrets, could know them? It appeareth by the words of Christ, that they could not; and yet the same men are commanded to learn and know these secrets, and to believe them: For here it is spoken of those to whom the Gospel was preached: And if they could not know them, because it was not given to them, it appeareth that sufficient grace to know and learn those things was not granted to them.  
XVI. The Apostle, Acts 14. saith, that God in times past, suffered all nations to walk in their own ways. And, Psal. 147. it is said, He shown his Statutes to Israel; He hath not dealt so with any nation; And therefore they have not known his Statutes. And Matthew, Chap. 4. saith, that the Gentiles, to whom the Gospel had not yet shone, sat in darkness, and in the shadow of death. Who dares say, that sufficient grace to obtain faith, was given to these men? For example sake, did God in the time of the Maccabees, give sufficient grace to the Moors and the americans to believe in Christ, and to obtain salvation: By what testimony, or by what reason shall it at length be proved that these Nations were furnished with sufficient grace, and were called with a saving calling? The book of nature was before their eyes, they had some notions of that which was right and good imprinted on their hearts, but darkened with a great mist: Yet neither by these things, nor by that sufficient grace, destitute of faith, did ever any of them come to faith or salvation: Nor could the Arminians yet bring an example of any one, who by these helps have come to faith? Yet Vorstius is shameless, for, in the six and twentieth Section. Col. cum Pis. he saith, that these people were not simply destitute of necessary help, and that God vouchsafed them some crumbs of the heavenly bread, which were mediately sufficient. This man of a preposterous wit, doth strew us here the crumbs of his small eloquence, and doth  his new doctrine with unusual terms, which because he doth so proffer, that he will have them to be believed without proof, it is as easily rejected by us, as it is affirmed by him.  
VII. That speech of Christ, john 6.44. is of no small moment, nor carelessly to be read. No man can come to me unless the father, who sent me, draw him. Whereunto that, verse 65. is agreeable; No man can come to me, except it were given unto him of my father. Out of which places we thus reason: Whosoever is not so drawn that he come, is not furnished with sufficient grace to come: But many are not so drawn; Therefore many men are not furnished with sufficient grace to come. The Mayor is proved by the words of Christ; No man can come to me, except the father draw him: For i● thou must be drawn that thou mayst come, it is plain, that they that are not drawn do want grace and power whereby they may come; and therefore that they are not furnished with sufficient grace; and that there were many that were not drawn, is proved by the same words of Christ: for he setteth down the cause, why the men of Capernaum could not come, nor believe, to wit, because they were not drawn: Therefore Arminius against Perkins, pag. 219. doth wrongfully demand, as one doubting; What if all men are drawn? To device many kinds of drawing, is nothing to this matter; for it sufficeth to the present question, that it is spoken in this place of such a drawing, without which, no man doth come to Christ. Let these Sectaries feign whatsoever kind of drawings they will, so long as it is manifest, that by them no man ever came to Christ, and that he that is not drawn by that drawing whereof Christ speaketh here, is not furnished with sufficient grace; which the Arminians themselves do acknowledge, while they confess that by that sufficient and helpful grace, no man is converted, unless another special grace hath come to it: Whence it followeth that that general grace is not sufficient.   

CHAP. XL.  
The same sufficient and universal grace is impugned by arguments and reasons.  
I. FIrst of all, this opinion of sufficient grace, doth manifestly delude God, while it doth feign, that God seriously and from his heart doth desire to save all men, and to that end doth give all men sufficient grace by which they may be converted, and believe: but he doth so sparingly administer this grace, to the greatest part of mankind, that no man can be named in the whole world who hath been saved by this sufficient grace, seeing that no man, destitute of faith, and of the knowledge of the redeemer, hath ever rightly used those natural gifts, or hath worshipped God with a worship that is pleasing to him: Neither could the Arminians yet bring any example; nor if they could bring one or two examples, they could not thereby wipe away that blot which they set upon God. For he thinketh but ill of God, who teacheth that God doth seriously desire all men to be saved, and to that end doth give to all men sufficient grace, whereby they may be converted and believe, but he doth so sparingly administer this grace, that of infinite millions, scarce one or two hath by this sufficient grace, converted himself and come to faith.  
II. Nay what? That this doctrine with a rash boldness doth set laws to God himself, and doth prescribe to him the manner and measure whereby he ought to bestow his gifts, and to give the increases of grace? For if any one by the help of sufficient grace, hath rightly used the gifts of nature, the Arminians say, that God is bound to give to that man greater grace, & because he hath well used the light of nature, he is bound to give him supernatural light, & the knowledge of the Gospel: But I think that the creator is by no bond tied to the creature; yea, if he were bound, yet it were not our part, audaciously to tell him to his face what he ought to do, nor to admonish him of his duty, as if there were danger that he should not keep his credit, or should sin against those laws by which he is bound. Also by this means the benefits of God are lessened, and made very small: For (if these sectaries be believed) God gining to a man the power of believing, doth do nothing but what he ought to do, and doth give nothing but what he is bound to give.  
III. The same doctrine determining that sufficient grace is given to the Gentiles which have not known Christ, that according to the measure thereof they may worship God, doth plainly say, that there is a worship which may be acceptable to God without Christ, and without faith. Neither doth Arnoldus say this thing obscurely, but Page 409 speaking of the heathens, who followed an austere kind of life, that they might serve God: Whence will ye prove (saith he) that such men do either perish, or remain void of Christ? This man, while he would have us hope well of the salvation of the he then, who followed an austere kind of life, although they were altogether ignorant of Christ, doth in the mean while vilify and lightly esteem of Christian faith, as not necessary, and doth secretly insinuate, that one may be saved by Christ, without the knowledge of Christ: For although these Sectaries cry out that they are wronged as often as the corrupt matter is pressed out of their Ulcers, yet he shall easily perceive whereto these things pertain, who will exactly read that whole disputation of Arnoldus, contained in some Pages.  
iv With a like error do the Arminians think that the power of believing and obtaining faith, is given to man without the spirit of regeneration and adoption: And seeing that by faith we are the sons of God, if man, without the spirit of regeneration, hath power of believing, then without the same spirit he hath also power of effecting or causing that he be the son of God.  
V Also it is absurd, and deserves to be laughed at, to say that the power of believing in Christ is given to a man without the spirit of regeneration, but that to believe itself, is not given without the spirit of regeneration; as if the powers of believing were from one cause, but the using and execution of those powers were from another cause; and as if it were not of the same saculty to be able to do, and to do; to be able to run, and to run: For they say that another special grace is required to believe, and therefore that sufficient grace is not sufficient to believe in act. These things seem to me to be like the dreams of sick men.  
VI But how absurd, and how contrary is it to the wisdom of God, to say, that God is prepared to give greater grace, and the light of his Gospel, to those who have well used the light of nature? For, so God is said to be ready to do that which he knoweth he shall not do, and to be prepared to bestow upon man new and greater grace, under a condition which no man hath fulfilled, nor shall fulfil: For no man, that is destitute of faith, of the knowledge of the redeemer, and of the spirit of regeneration, hath rightly used the light of nature, nor hath worshipped God with a worship which hath been pleasing to him, because whatsoever is without faith is sin; and whosoever hath not the Son, hath not the Father; yea, he is without God in the world, as the Scripture teacheth.  
VII. Yea, whosoever shall look over the records of all histories, shall find that the most wisest amongst the heathen, whose lives were more temperate, whose appetites were less violent, and who loved justice, and said or written many famous things concerning God, were yet very fare from the kingdom of Heaven. Experience hath proved this; for when the Gospel began to be published through the nations, Christian Religion endured no greater enemies than the Philosophers: These turned the subtlety of their wit to defame the cross of Christ, and held out to others fierce firebrands to cruelty & persecution: For the more any one doth affect the praise of civil virtue, and hath his wit practised with much learning, so much the more base doth the simplicity of the Gospel seem to him, and he is the more offended with the scandal of the cross of Christ.  
VIII. But it is a marvel by what means any man can be prepared to saith and regeneration, by natural instructions, and by the light of nature; seeing that man by the instinct of his corrupt nature, is stirred up to idolatry: For it is engrafted in man to desire to have some present and visible object, on which he may settle his eyes, while he poureth forth his prayers, and man's wisdom hath oftentimes trod Religion under foot.  
XIX. 
Arnold. page 404. Deus primo h●● agit, ut home intelligat se in precatis mortuum.  Furthermore seeing that (as Arnoldus confesseth) the first effect of grace is, for a man to know that he is dead in sin, and that naturally he is subject to the eternal curse, neither can any one know this except he be instructed by the word; seeing I say, it is thus, whatsoever the Arminians do tattle of universal and sufficient grace doth fall to the ground, seeing that by it a man cannot attain to that which is the beginning and first element of conversion, and that from which grace doth necessarily begin; certainly, he that shall turn over the writings of the heathen, shall find nothing of the death in sin, nothing of the vivification and regeneration, nothing of the necessity of supernatural grace. The best of the heathens set this as the Cynosure and star by which they would direct the course of their life, viz. to follow nature: when on the contrary, this is the office and work of the grace of God, viz. to restore and change nature.  
X. But in setting down the time wherein this sufficient grace is at the first given to every man by God, they do not explain themselves: For if all men have this grace from the womb, than it is not rightly distinguished from nature; seeing that that is natural which is engrafted in every man from his birth and nativity: But if this grace be given only to them that are grown in years, in what year of their age is it given? Is it given to all at a certain and equal age? or is it given to some sooner, and some later? And if it be given in the tenth or twelfth year of the life, what shall be done with those who die in the seaventh or ninth year? what shall be done with them whom death doth take away a day or two before that grace is bestowed? Also if one dye presently after that sufficient grace is given, before he hath time of well using this grace, what shall become of this man? Being excluded from the right using of grace, by the shortness of the time, shall he be excluded therefore from the kingdom of heaven? Surely while they tie God to laws, they do entangle themselves in bonds which cannot be shaken off.  
XI. And when the Arminians say that sufficient grace, which is common to all men, even to unregenerate men and infidels, is supernatural, it is a hard thing, that he who is at the first touched with this supernatural and helpful motion, should not feel it: Or if the beginnings of it are doubtful and uncertain, at the lest it must needs be felt in progress of time: But never any of the heathen hath professed that he hath ever felt this grace, nor is there any mention of it in their writings.  
XII. Also it would be worth the labour to know, by what degrees the heathen man, dwelling in the south country, or in the inmost part of Tartary, well using natural instructions, may at length come to faith in Christ: For these Sectaries must needs feign many things here, and wantonly play with bold conjectures, and with unconstant rashness: For they must feign that either Oracles were poured on that man from heaven; or that Angels were sent to him; or some Prophet, lifted up by the hair, hath been carried thither from some other place, that he might instruct that man in the Christian faith: For where the Scripture is wanting, audacity must needs supply the place of the Scripture.  
XIII. Finally, what is to be thought of this sufficient grace, may hence be judged, in that the Arminians themselves, are not constant to themselves, and they do so build it up, that they pull it down: For they which say, and do maintain with great force that God doth give sufficient grace to all men, do afterward say that God is ready and prepared to give it to all; as if he indeed were willing to give it to all, but it was hindered by man that it was not done. Also, the same men teach, that no man is converted without special grace, by which speech they confess that general grace is not sufficient. Finally, when they divide that grace, into grace which is sufficient mediately; and grace which is sufficient immediately, they do confess that some grace is sufficient mediately, which is unsufficient immediately, and they make many degrees of sufficient grace, which degrees how many, and what they are, none of them hath explained.   

CHAP. XLI.  
The Arguments whereby the Arminians do maintain universal sufficient Grace, are refuted.  
I. THE arguments of the Arminians for Universal, Sufficient, and Helpful Grace, are almost the same with them, which they are wont to bring for the liberty of freewill in an unregenerate man, which seeing they are abundantly confuted, Chapter 34. there will be no great labour in examining some few, which they most frequently use, to prove sufficient grace common to all men.  
They maintain it by that place of the Apostle, Rom. 1.19. where Saint Paul doth thus speak of the Gentiles: That which may be known of God, is manifest in them, for God hath showed it unto them. Surely here is no mention of sufficient grace, which the Arminians think to be supernatural: For here the Apostle speaketh of the light of nature, and of any sort of the knowledge of God, by the creatures, which may be had without supernatural grace; by which the Apostle doth not say, that man hath power of believing in Christ, or that he can dispose or prepare himself to regeneration; but he only saith, that the power, and that the deity of God, was seen of them by the creation, that they might be inexcusable. And they are inexcusable, not because they have abused that grace which was mediately or immediately sufficient to salvation, but because they have not used the light of nature as fare as they might; and have endeavoured to choke that light engrafted in them.  
II. They pretend the words of the same Apostle, Chapter 2.14. The Gentiles which have not the law, do by nature the things contained in the law: But neither can this place be drawn to establish sufficient grace, which these Sectaries will have to be supernatural: For it speaketh only of natural impressions of equity and goodness, and of outward actions that are civilly honest, which are done by the guidance of nature; for Saint Paul doth here make no mention of grace. Furthermore, those things contained in the law, may be done by him who doth violate and break the law: for in the external work, he may do the things commanded by the law, and yet not do them after that manner, and to that end which the law doth require; that is, with faith, and to the glory of God.  
III. That which they object out of the foureteenth Chapter of the Acts, Verse 17. is nothing to the matter, where Saint Paul doth thus speak of the heathen people; Nevertheless, he left not himself without witness: They do falsely think, that this witness was some sufficient saving and supernatural grace, and the law naturally engraven in their hearts, which should be a Schoolmaster to Christ: For the Apostle in the following words, doth explain what manner of testimony this is; saying, that God gave them rain from heaven, and fruitful seasons, and filled their hearts with food and gladness; no mention of supernatural grace: And I deny that the law written or printed on the heart, can be a Schoolmaster to Christ, to those who are altogether ignorant of Christ; for the law doth not lead us to a thing unknown; but after that the grace of Christ is offered by the Gospel, the law, by threats and terrors, doth compel to the embracing of it, that what we cannot attain to in the law, we might find in Christ: Therefore the moral Law might be to the Israelites, a Schoolmaster to Christ, because Christ was shadowed to them by the ceremonial law, and was foreshowed by Prophecies.  
IU. And in what sense that of Esay, Chap. 5.4. What was more to be done to my vineyard, that I have not done? aught to be taken, we have taught in the thirty seaventh Chapter. Surely, nothing can be pulled out of this place for sufficient grace, which is common even to them to whom the word of God was never preached; seeing that by this vineyard, the Jews were understood, to whom the word of God was preached, and the means to salvation were abundantly supplied: Nor doth Esay speak of the grace which is given to particular men, but that which is given to a whole Nation, taken together: and that the means which Esay doth number up are external, and not internal, doth appear by the same place where God is compared to a Vine-dresser, which planted a Vineyard in a fruitful soil, he made a trench about it, he set up a hedge, and built a Winepress, and a Tower; but he doth not infuse the groat and vital juice, nor doth send the sun, and the seasonable rain: God therefore saith, that he outwardly supplied whatsoever things could be administered to conversion; for man ought to bring inward dispositions of his own: Neither is God bound to restore to man these dispositions which he lost by his own fault; Indeed, God in that place saith, that he looked for grapes, and behold wild grapes: But this expectation is attributed to God, after the manner of men: God is said to expect something from man, when he doth require something from him; and when he doth defer the punishment, if at any time due fruits are not brought forth, and doth not presently with the Axe cut up by the root the unfruitful figtree: as Christ teacheth, Luke 13. Vers. 7.8. & 9  
V They do often reckon up that old and worn out argument: To him that hath, it shall be given, Mat. 25.29. By which words, they say, Christ doth insinuate, that God will bestow greater grace upon him, who hath well used the light of nature: Thus they lay the Scripture on a rack, that they may wrest any thing from it, whereunto it is unwilling. Christ doth there bring the parable of the Talents, and saith, that the talon which the wicked servant had hid, was taken from him, and given to the servant who had increased his Master's estate, by doubling the five talents: For (saith he) to him that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he hath. By the talents, are the gifts of God understood, and especially the knowledge of God by the Gospel; which knowledge he is said to hide, who doth detain the truth in unrighteousness, and doth keep in the known truth: This talon therefore cannot be that sufficient grace, which doth happen to infidels and unregenerate persons; but that grace which God doth bestow on his domestical servants: Neither by him that hath, is understood a man in his mere naturals, or some heathen man furnished with sufficient grace, but a man furnished with the knowledge of the Gospel, which is given to one for that end, that by edifying his neighbour he might spread the knowledge fare abroad, and like money put out to use, it might be increased with daily additions.  
VI Arnoldus, pag. 368. hath these words; It is convenient to the justice and goodness of God that he should give, or be prepared to give means necessary to faith, to all them for whom he gave Christ to death, and of whom he requireth faith; so that on his part nothing hindereth that all men should not come to faith. Now we answer, that God doth not require from all men faith on Christ, but only from them to whom the Gospel is preached; and he is not bound to give means necessary to faith, to all them to whom the Gospel is preached, because man lost those means by his own fault: For God requiring of man what he oweth, is not bound to restore to man the power of fulfilling that which he commandeth, seeing that man lost these powers by his own fault. Indeed, the anger of God doth remain on unbelievers, as Arnoldus addeth, but there is no man that would not be incredulous, if God should change his heart by the spirit of regeneration. Surely Arnoldus doth coin a new Gospel, while he doth think that any one may believe the Gospel, without the spirit of regeneration.   

CHAP. XLII.  
The consent of the Arminians with the Semipelagians, is declared.  
SAint Austin writ books against Pelagius, Coelestius, and julian, wherein he maintained the sound faith, concerning Original sin, Predestination, Grace, , and Election, according to the purpose of God. Pelagianisme being shaken by his Arguments, taken out of the holy Scripture, as it were with most strong battering Rams, and at length being overthrown, never after lifted up the head: Therefore next to God, we are indebted to the industry and wit of so great a man, that this deadly plague was driven from the bowels of the Church.  
But Satan being shaken off by his labour and diligence, devised other practices, by which he doth so fight for grace, that he doth secretly fight against it: For there were not wanting men in diverse places, especially in Aquitania, & in the region of Massilia, who although they professed themselves to differ from Pelagius, yet they carped at the writings of Saint Austin, and do thus inveigh against his doctrine of absolute Election: That by it men's consciences are made sluggish, that they might sleep in vices; by it the raines are losened to all wickedness; by it men are driven headlong to desperation. That Precepts, Exhortations, & threats, are needless, if the number of the elect be determined by the purpose of God, or if by the immutable decree of God some men are elected to faith and salvation, and some are appointed to damnation. Finally, freewill is tied by the bands of necessity, in as much as they who are so elected, cannot but persevere. They thought therefore that the middle way between Pelagius and Saint Austin, was to be gone in. For they taught that the sin of Adam flowed into his posterity: That man's nature was corrupt, and that by the powers of nature he could not come to salvation: But they taught that the grace which should cure nature, is present with all men; and that all men, either by the natural law, or by the written law, or by the Gospel, are so called, that it is free for every man to embrace or refuse the offered grace, to believe, or not to believe: For (they say) that Christ obtained reconciliation for all men; and that God from eternity elected those whom he foresaw would believe in Christ, and persevere in the faith: And therefore that the number of the elect is not determined by the decree of God; but that our election is then certain, when the course of our life is measured out.  
These are they who are commonly called Semipelagians: Differing from Pelagius in this, that they acknowledge nature to be depraved with Original sin, and that they distinguish nature from grace; but yet by a secret agreement, they do favour Pelagius; because they will have nature so to be a divers thing from grace, that yet they will have grace equally to extend itself as fare as nature: Also they make such a grace, the use whereof doth depend upon freewill.  
He that would throughly know the meaning of these men, let him read the Epistle of Prosper to Saint Austin, inserted into the Seaventh Tome of the works of Saint Austin, most worthy to be read with care: For he being a very great admirer of Saint Austin, and being for this cause accused by these Semipelagians, he requireth the help of Saint Austin, and doth desire to be furnished with arguments, whereby he might defend himself against them. Surely, there you shall plainly know the Arminian vain, and you shall see Arminianism graphically and lively painted out: And but that the title of the Epistle, and the Epistle itself, did testify, both the Author and the age, you would swear, it were the Epistle of one, who being provoked by the Arminians, and being ill entreated, doth implore the help of one more learned. That now it cannot be a doubt, out of what puddles they have drawn their opinions, and which of the ancient Heretics they have propounded to themselves to imitate; I shall not much stay the hastening Reader if I lay down the words of the Semipelagians themselves, as they are recited by Prosper himself. This is (saith Prosper) their declaration and profession, that every man sinned when Adam sinned, and that no man is saved, in regeneration, by his own works, but by the grace of God, and yet that the propitiation which is in the Sacrament of the blood of Christ, is propounded to all men without exception, that whosoever will come to faith and baptism may be saved: And that God fore-knew before the making of the world, who were to believe, and who would continue in that faith, which afterwards should be helped by the grace of God: And that he Predestinated those to his kingdom, whom he having freely called, he foresaw would be worthy of Election, and would departed out of this life with a good end: And therefore that every man is admonished by the ordinances of God to believe, & to work that no man might despair of obtaining eternal life; seeing that the reward is prepared for voluntary devotion. But this purpose of the calling of God by which the difference of them that are to be elected, and of them that are to be rejected, is said to have been made, either before the beginning of the world, or in the very creation of mankind, that according to the pleasure of the creator, some should be created vessels of honour, others vessels of dishonour, this (they say) doth both take away from them that are fallen the care of rising again, and also doth yield occasion of sluggish drowsiness to the Saints, because on either side labour is superfluous, if neither he that is rejected, can by any industry and diligence enter, nor he that is elected can by any negligence fall away: For after whatsoever manner they shall behave themselves, nothing can happen to them, but what God hath determined; and under an uncertain hope, the course cannot be constant, seeing that the intention of him that doth endeavour, is vain, if the Election of him that predestinateth hath appointed another thing: Therefore all industry is removed, and all virtues are taken away, if the appointment of God do prevent the will of man; and a kind of fatal necessity is brought in, under this name of predestination. These were the words of the Semipelagians, altogether like Arminianism, and of the same stamp.  
Let those things also which follow be pondered and considered of: They determine, that to this gift of salvation, all men universally are called, either by the natural law, or by the written law, or by the preaching of the Gospel, that both they that will, might be made the sons of God, and that they might be inexcusable, who will not be faithful; because herein is the justice of God, that they who will not believe should perish; and his goodness appeareth herein, that he will put back no man from life, but indifferently would all men to be saved, and to come to the knowledge of the truth: And that our Lord jesus Christ died for all mankind; and that no man at all is excepted from the redemption of his blood, although he pass through his whole life in a fare other opinion. And a little after; They do not consent, that the predestinated number of the elect, can neither be increased nor diminished, lest the incitations of them that exhort men, should have no place with infidels, and those that neglect predestination, etc. They have received the election of God, according to foreknowledge, to wit, that therefore God hath made some men vessels of honour, and some vessels of dishonour, because he foresaw the faith of every one. Truly this is mere Arminianism, but that the Arminians do cloth their opinions more gloriously, and do paint them with exquisite colours, and do more sparingly use the word Merit, which not only the Semipelagians, but also the Orthodox writers (but in another sense then the Papists at this day do) did often use. Finally they do, as they do who set before their guests old and rejected dainties, by putting to them new sauce.  
To this Epistle is added another of the same argument, of Hilareus Bishop of Areles, to Saint Austin, where he doth attribute these things to the Semipelagians: God in his foreknowledge doth elect faith, that whom he fore-knew would believe, him he elected, to whom he would give the holy Ghost, that by working good, they might obtain eternal life. This foreknowledge they thus understand, to wit, that men are said to be foreknown for faith which is to follow, and that such a perseverance is given to no man, from which he is not suffered to swerve, but that he may fall from it, and be weakened by his own will. Whatsoever is given to those that are predestinated, they contend, that they may lose it, or keep it, according to their own will. Which then were false if they did think it true that some men have been made partakers of that perseverance that they could not but persevere: Thence it is that they will not admit of this, that they should allow, that the number of them that are predestinated, and the number of them that are rejected is determined. These are they whose authority was more to Arminius, than the authority of Saint Austin, yea, then of Saint Paul himself: For they have liberally and manifestly borrowed all their opinions from the Semipelagians.   

CHAP. XLIII.  
The opinion of the Arminians, of the manner of the operation of Grace, and of that power which they call unresistable. Also of moral persuasion. And of the power and act of believing.  
WHat the secret motions of the holy-Ghost are, what the efficacy of it is, by what degrees it doth further regeneration, what impediments are cast in the way by man, what is the conflict of the flesh with the spirit, and the strife of the new man with the old, who as another Esau, doth at length shake off the yoke, and doth hinder the work of God as much as it can, I think cannot be throughly known by any, nor can that little which we know by experience, be explained in fit words. Surely Christ, john 3. doth rightly compare the spirit, the author of regeneration, to the wind, which bloweth where it listeth, and whose sound is heard, but men know not whence it cometh, nor whether it goeth: It is a thing therefore whose experience is rather to be wished then the efficacy of it to be explained. There are many who while they peer into the nature of the operation of the holy-Spirit, are themselves led by a reprobate spirit: And while they discourse concerning the efficacy of the spirit of peace, they themselves being prone to discord, and puffed up with pride, do sufficiently bewray that they are led by that spirit which doth effectually work in the sons of rebellion, Ephes 2.  
These things although they be thus, and that it be safer to follow God calling, then to inquire by what power he doth call and draw us, yet the obstinate rashness of those men, with whom we have to do, compelleth us to descend to these things: For these innovators have drawn out of the puddles of the spanish Jesuits, I know not what words of resistability and unresistability, with which they entangle men's wits; The scope whereof is to furnish the will of man, with powers wherewith he may resist the Holy-Ghost, with how great efficacy soever he should work in men's hearts, that by this means man might owe his conversion to his own strength and power, and the confidence of our salvation resting on a weak supporter, might stagger and fall into desperation.  
The words of Arnoldus against Tilenus, are direct, pag. 125. 
Collatine Hag pag. 304. Negat propositum Deo decretumque esse absolute hunc vel ●lum convertere. Armin. in Perk. 199. Falsum est Deum simpliciter & absolute velle ut alij credant & perseverent, &c Qu●st Arti● Remonst. i● Collat. Hag. Modus operati●nis gra●●●● non est resistibilis.  We deny that the difference of Grace calling, is not placed as much in the free will of men, as in the will of God: And they all affirm, with one mouth, that God doth not absolutely will that this or that man should believe, but that he indeed doth give sufficient grace and power of believing, which man may use or not use, according to his own freewill: And that grace, and the power of the holy Ghost working in the heart is resistable, even in the most holy men, and in the elect, and that the final effect thereof may be hindered by man: Whence they gather, that those who are elected, may be reprobated. Indeed (say they) the power of believing is given unresistably; and the understanding is so instructed in knowledge, and the affections stirred up, that it cannot be resisted; but they contend, that the act of believing itself is given resistably, and that it is in the power of freewill to use grace or not to use it, to believe or not to believe: For they do not think that the liberty of freewill can stand, unless he that is elected may sinally resist grace, and so be reprobated. Arnoldus against Bogermannus, pag. 263. and 274. All the operations of grace being granted, which God doth use to the working of conversion in us, yet conversion itself doth so remain free in our power, that we may not be converted, that is, we may convert, or not convert ourselves. For they teach, that the effect of grace doth depend on man's freewill, and that freewill is a part-cause of our conversion; in so much, that Grevinchovius against Ames, 
Grevinch. pag. 198. & 204. & 208 & 297.  is bold to write these things: You will say that in this manner of operation, God doth on a sort depend on the will of man: I grant it, as concerning the act of free determination. Truly this is to disgrace God, and to make him subject to man's freewill: Nor do they doubt to say, that God seriously desiring that this or that man should be saved, is disappointed of his wish and desire, and that therefore he doth grieve, and bear it heavily, and doth not do that which he had sworn he would do, as before we have proved: Even with these shores do these good men underprop Christian faith, being about to fall.  
And the manner whereby the grace of God, and his Spirit doth work in us, they determine to be this: They say that the understanding of man is unresistably enlightened, 
C●●lat. Hag. p. 272. Illuminat●●mint ellectus 〈…〉 p. ●6.  and that his affections are unresistably stirred up, but the assent of the will doth remain free. The same men think, that God doth unresistably give to man the power of believing, & of converting himself, but the act itself of believing and converting himself, may be done, or hindered, by man's will; and that the feeling is unresistibly given, but not the assent: For they say, that there is in the will an essential indifferency and indetermination, to receive or refuse grace, and as being put in an equal balance, doth turn to neither part; for it lost no spiritual gifts by the fall of Adam, because it had not these gifts before the fall. The conferrers at the Hage, pag. 307. Although it is to be determined, that the infusion of abilities, is done by an unresistible power (that the matter become not infinite) yet it cannot come to pass that the act itself, that is, to believe and be converted, should be wrought unresistibly.  
And they do plainly deny, that actual faith, and the act of believing is the gift of God: For although they do sometimes make show of this, and do thunder out with full mouths that faith is from God; yet in the whole thread of their disputation, they do openly bewray that they are very fare from that opinion: For they deny that faith is iufused by God into the hearts of men, but that God doth give power and faculty of believing; Nor doth God otherwise give the act of believing, then as the mind is endued with knowledge, and the affections being raised, do put forward the will, which is not to give faith, but to incite to faith: Yea, by their opinion, it is certain that God doth not give the power of believing in Christ, but doth only enlighten the mind that it may know Christ, and allure the appetites with a gentle persuasion: For he that doth only show the light, and exhort the traveller to go, doth not give him power of going. These are the words of the Arminian conferrers at the Hage, p. 275. We deny that faith is the gift of God, in respect of the actual infusing of it into our hearts, but it is so called in respect of the power of coming to it. This indeed is to use no circumstance, but to speak it plainly enough. For, they say that God doth not infuse faith into our hearts, but that he doth give the means to come to faith, which means we may use, if we will, for this is in the power of freewill.  
The same men, pag. 306. do profess that they believe that the very act of believing is from God, and yet a little after they do retract what they had granted; for they do overthrew all those places of Scripture, by which we endeavour to prove that faith, and the act of believing, is from God. The men of our party, did prove this by the words of Christ, john 6.65. No man can come to me, unless it be given him by the father. The Arminians answer, that that place of john, speaketh of nothing but of that faculty whereby one may believe, and therefore it doth not make to the purpose, in as much as it is to be proved that the very act of believing is the gift of God. Would they have it to be proved by us, and to be evinced by argument, if they did believe it, and did seriously profess it? Surely, that their confession was dissembled, and therefore a little after they do alter and revoke it: In the same place they do perversely corrupt that famous place of S. Paul, Ephes. 2. By grace ye are saved through faith, and that not of yourselves, it is the gift of God. In which place both salvation and faith, are called the gift of God. For they deny that faith is there called the gift of God, but salvation. O your fidelity ye Sectaries! What doth this concern you, or why do youso much fear lest faith should be called by the Apostle the gift of God? This indeed is a very great malignity, and an open confession, whereby they disclose that they think that faith is not the gift of God. With a like licentiousness do they sport themselves, in depraving the words of the Apostle to Timothy, Epist. 2. Chap. 2. v. 25. If God will give them repentance to the acknowledgement of the truth. The men of our party brought this place, that they might prove conversion and the act of repentance to be from God: But these Sectaries, as it were in a mockery do reject this place, as that which speaketh of repentance, as of a thing that is uncertain, and which may happen: Doubtless it doth not please the Arminians, that the act of conversion is the gift of God. And although they say in ambiguous and deceitful words, that repentance is the gift of God, yet they think that it can be proved by no place of Scripture; when yet the Scripture saith: It is God which doth work in us effectually to will and to do. Philip. 2. And that It is given to us to believe in Christ. Phil. 1. Surely these words, to will, to do, and to believe, do note out the very act of willing and believing, and not the power whereby we may be willing or not be willing, believe or not believe.  
But they do in no other thing more open their meaning, then while they deny that faith is infused into our hearts by God, but that only men are stirred up to faith, and alured with a gentle persuasion and invitation, which they call moral and resistible; after the same manner that a boy is drawn by an Apple offered him, or a hog by bran laid before him. If this be true, and if the efficacy of the holy-Spirit doth no otherwise imprint faith then by persuading, it is plain that faith is not the gift of God: For he that persuadeth to believe, doth not give faith, but doth persuade. Arminius against Perkins, pag. 57 hath these words: That faith and repentance cannot be had but by the gift of God, is most plain in the Scriptures. But the same Scripture, and the nature of the gift of either of them, doth most clearly teach, that that gift is given by the manner of persuasion. These are things that cannot stand together, for nothing is given by the manner of persuasion: He that stirreth me up to running, doth thereby neither give me the running itself, nor the power of running. The same man, pag. 211. saith, God hath determined to save them that believe by his grace, that is, by a mild and sweet persuasion, convenient and agreeable to their freewill, not by an omnipotent action or motion, which they neither will nor can resist, nor can be willing to resist. Vorstius, Parasc. ad Piscat. pag. 4. saith: What things God will have us to do altogether freely and contingently, he cannot desire th●se more powerfully or effectually then by the manner of a wish or desire. Indeed the Arminian conferrers at the Hage, in the defence of their fourth Article, do profess that they will not define how God doth work in us, and that they will not break into these secrets, yet the same men do restrain all those places of Scripture, which say that we are drawn by God, and that God doth effectually and mightily work in us, to a mere persuasion and an allurement, by the manner of an Object. And Grevinchovius, pag. 232. and 233. doth acknowledge no other, than a moral motion.  
This is also among the decrees of the Arminians, 
Collat. Hag. pag. 283.  that a man is quickened first by the ministry of the law, and afterward by the ministry of the Gospel; for they think that there is a kind of quickening, which is without faith in Christ; they also piece upon it this guard, that no man is called outwardly, who is not called inwardly, and that there is freewill in man to open to God knocking, or not to open.  
And although they think that there is no grace of God, which may not be resisted by man, yet they confess, that God doth so certainly call some men, that they must infallibly follow; to wit, them whom he doth call in such a congruent and agreeable time and manner, and with such efficacy and measure of light, that they are most certainly converted. Arminius against Perkins, pag. 67. doth say, that the inward persuasion of the holy Ghost is in all them, to whom the word is preached: And that this persuasion is twofold, one sufficient, the other effectual; as if that persuasion could be sufficient, which is not of sufficient efficacy. He proceeds: Sufficient persuasion is that, whereby a man may will, and believe, and be converted, when it is used; effectual persuasion is that, whereby he to whom it is applied doth will, doth believe, and is converted: For he thinketh, that he in whom the spirit of God doth not work effectually, may yet believe and convert himself, although he never be converted. He addeth; The first of these persuasions is applied in the decree of providence, with a certain and sure foreknowledge, that it shall be rejected by the freewill of man: The other is administered by the decree of predestination, with a certain and sure foreknowledge, that he to whom it is applied, shall both will, and believe, and be converted; because it is so applied, according as God knoweth it to be congruent and agreeable, for the persuasion and the conversion of him, on whom it is bestowed. He hath the same words, pag. 245. As also Arnoldus against Tilenus, pag. 79. Finally, it is familiar to the Arminians to teach, that some men are called by God, after an incongruent manner, whereby they that are called do never follow, although they are able to follow; and that some are called in a congruent manner and time, wherein they that are called do certainly follow, and that by the decree of predestination, which cannot be deceived. By which opinion, they undo again that which they had begun, and do manifestly establish that unresistibility, which they impugn with all their forces.  
This is rending and tearing of wits, and that torment wherewith these men, unhappily witty men, do so torture both themselves and others, that now, not only the Schools of the Low-countries are filled with the noise of the terms of unresistibility, of natural necessity, and of moral persuasion, but also the Streets, Barbers shops, and Taverns. You may with less labour, purge the Stable of Angia, than this venomous spawn of errors; whereof yet we have examined a good part in the former Chapters: That which remains shall, by the goodness of God, hereafter be examined.   

CHAP. XLIV.  
The opinion of the Orthodox Church, concerning the conversion of man, and of the manner and certainty of Conversion.  
Our opinion is not that which these Sectaries do fayningly apply to us, whom it troubleth, that we do not speak absurd and impious things, that a larger field might be opened to them of inveighing against us.  
The Arminians at the Hage, in the defence of their fourth Article, do fasten these things upon us; That God is willing to save some men, whether their freewill assent, or not assent thereto. This is a foul calumny: For whosoever God doth save, he bendeth his will, that he might work of his own accord, and might obey God. The same men, pag. 268. do so deal with us, as if we taught, that faith is wrought in us by God without us, and as if we taught that our wills were compelled, and we drawn in our conversion, as blocks. These things (according to their custom) they attribute to us, and that liberally enough: They change the gennine and proper state of the question, because they know that our opinion cannot be overthrown, unless it be first changed.  
Thus therefore we determine: That the election of God is immutable, and those that are written in the book of life, cannot be put out, nor the decrees of God be broken: Wherefore, whosoever God hath elected to salvation, he hath necessarily elected to faith and repentance; in as much as without these there is no salvation. Whence it cometh to pass, that it is impossible but that the elect should obtain faith, and be converted; which thing, seeing it is done in some sooner, and in some later, and that the workmen are called into the Lord's Vine-yard at diverse hours of the day; yet it is certain, that he was not elected, who hath not at the least believed in Christ, in the time of death. This is to us the ground & foundation of truth, which can be overwhelmed by no Art, nor shaken with any force. Whosoever are called by the purpose of God, do necessarily follow, lest God should fail of his purpose: And whosoever God hath predestinated, them he called, and whom he called, he justified, and whom he justified, he glorified, Rom. 8.  
If therefore it must needs be, that all they that are elected, must come to faith in Christ; the foundation of this certainty, is not man's freewill, but the will of God. For an immutable, and an eternal thing, cannot rest on a flitting and unstable foundation. Yet we do not say, that man is drawn of God, by an unresistible force; For that is an unresistible force, which though you would resist, you cannot: For how can we be drawn by the unresistible grace of God, seeing that this very thing, that we will not resist, but yield obedience to him of our own accord, is the grace of God itself? So when all of us desire to be happy freely, and yet necessarily, there is no man but he that is mad, will say that we are compelled to it by any unresistible force: we do not say that the elect, although they would resist the calling of God, yet could not: but we say, that the elect do at length certainly and infallibly, and of their own accord, follow God calling, that the Election of God might be fulfilled: For this is the state of the question; Whether it may come to pass, that he who is elected, may never be converted, and may even to the very end, resist God calling, or may so resist the grace of God, that he may finally fall from it.  
Neither is there any need, here carefully to dispute, whether he that is elected can resist grace, seeing he cannot resist grace, and whether he is unwilling to that which he willeth. We have no leisure to be so acute: For it sufficeth to the defence of the certainty of election, to determine that it is impossible, that he who is elected should not be converted, and should finally resist. If we get this granted, we will easily suffer the Arminians to skirmish and flourish at leisure, and to dispute whether that may be done, that never hath been done, nor never shall be done; and whether the tormentors could break the thighs of our Saviour, which were impossible to be broken, because the decree of God did hinder. These are the wranglings of idle men, who make work for themselves, that they might procure molestation and trouble to others. The wills of men are after a marvellous & secret manner so turned by God, that it is impossible that man should will to do those things, to the doing whereof their natural powers have ability; and although man may naturally resist, yet it is impossible that he should will to resist finally: And those things may certainly and avoidable happen, which are done by men willing and witting, and having naturally power of resisting. We do not therefore dispute of the powers of resisting grace, which we find by experience, to our own loss, to be in the godly and faithful: But we dispute of the impossibility of the event, and we earnestly affirm, that it cannot be, that he who is elected, should finally resist, and by his incredulity strive against God to the end of his life.  
And that those things which are done by men willingly without constraint, without natural necessity, and without the impulsion of any external cause forcing man's freewill, do happen necessarily, and the providence of God so decreeing, the Scripture doth affirm, and experience doth witness: For the Arminians do acknowledge, that the death of Christ was decreed by God, and that it could not be but the decree of God must be fulfilled; when yet that death happened by the wickedness of the jews, who were led to this naughty act of their own accord. Prou. 21. God doth turn the hearts of Kings, and doth lead them whither he will; even as the conueyer doth guide the river, whether he pleaseth. God without constraint, did suddenly change the mind of Esau, Gen. 33. and of Saul, 1 Sam. 19.23. and of the Egyptians, Psal. 105.25. Which although they came to pass avoidable, yet they were done of their own accord, and not by an unresistible force, but the liberty of man's freewill remaining untouched. And if this be true in wicked men, how much more in good and faithful men? Are they drawn unwillingly, to whom God doth give a heart of flesh, for a stony heart? Or those to whom God promiseth that he will cause that they shall walk in his ways? Ezech. 36.37.  
And we would easily admit of the words resistibility and unresistibilitie, although they are road and unhandsome, if they were not wrested otherwise then to that which they signify: For they call that resistible which may be hindered, averted, and overcome; when yet it is one thing to resist, and another thing to overcome. Vnresistible force is that which cannot be oppugned nor resisted, and not that which cannot be overcome; resistance noteth out the fight, not the victory: For no man (as I know of) hath ever denied, that the efficacy of the spirit may be resisted by man: Nor is there any one, in whose mind piety is so deeply seated, who doth not feel an inward wrestling, and is often distracted with contrary desires: But that he that is elected, may so resist grace, that he may never admit it, or being once admitted, he may altogether and finally shake it off; there can nothing more be done to abolish the decrees of God: for we do not place the invincible power of that faith which God doth give to his elect, in the decree of faith, and in the perfection and strength of that virtue; but in the certain and sure help of God, which he doth supply to his elect, according to his purpose: For there is no faith so well grown, or so well strengthened, which would not fail, if God shall never so little withdraw his aid; even as the child of two years old, at the first taking of his steps, is held up by the hand of his father; although the child be fearful, yet certainly he shall not fall, because his father doth strongly hold him up. And if God doth sometimes suffer his elect to stumble and fall, he doth forthwith raise them up: Whence it comes to pass, that they are made more wary, and do more acknowledge the care of God over them, and by their very fall, do gather strength; even as when the parts of a broken bone do so grow together again, and are covered with a hard skin, that that part which was broken, is grown stronger than it was before. Also if our faith be weak, but yet serious and wrestling with doubtings, our bountiful father doth help our infirmities, and doth not break the bruised reed. For as they that were blear eyed, and blind of one eye, beholding the brazen Serpent, were no less healed, than they that had both their eyes, and did see clearly; because they were not healed by the power of their seeing faculty, nor by the clearness of their eyes, but by the divine power which God did exercise by this image of the Serpent: So we are not saved by the merit of the perfection of our faith, but by the bounty of God in Christ our Redeemer.  
But what and how great that soul bending and persuading power of the holy Ghost, working in the hearts of the elect is, and by what means, occasions, and degrees he doth further his work, they themselves cannot express who do feel it: Even as the Woman with child, doth not know after what manner the living fruit is form and doth increase: But that the power of the holy Ghost is very great, the Scripture doth witness, as hereafter shall be proved.  
But how great soever this efficacy is, yet God doth not draw us as logs, but as men. He doth draw us being unwilling, that we might be willing; he doth follow us being willing, that we might not will in vain: And when, of being unwilling, he doth make us willing, he doth not only not take away the liberty of the will, but he also restoreth it, because to serve God willingly and with joy, is liberty. And he doth so further the increases of faith and regeneration, that for the most part we do not perceive that we do grow, but after some space of time, we know that we have grown: Even as we do not see plants as they grow, but we see they have grown. The word of the Gospel received into the ear, and conceived in the heart, is the ordinary manner whereby God doth affect men's hearts, and doth begin, and further regeneration, he inspiring into it hidden powers towards them whom he decreed to save. Therefore it is called by Saint Peter, the incorruptible seed, 1. Pet. 1. By Saint Paul, the power of God to salvation, Rom. 1. By the Apostle to the Hebrews, Chap. 4. and in the beginning of the Revelation, a two edged and sharp Sword. By jeremy, Chap. 23. v. 29. fire, and a hammer breaking the rock, because it breaketh the hardness of our hearts, and doth lead our captived cogitations to the obedience of Christ. 2 Cor. 10.5. The sparks of which new life, fallen from heaven into our hearts, the Spirit of God doth stir up, and further as it were with bellows, & doth draw out groans that cannot be uttered, striking, & wounding the heart with secret pricks, enlightening the mind, governing the appetites, bending the will, which (whether Arminius will or no) must also be framed again, and as a crooked piece of wood, be bowed to the contrary part, because it is not equally inclined to good and evil (as these Sectaries would have it) but doth wholly lean and incline to evil in men unregenerate.  
This change, seeing it cannot be made but by contrary habits, it must needs be, that instead of those vices which are naturally engrafted, the contrary habits of faith, hope, charity, humility, patience, etc. should succeed: Which habits are not obtained by use and by actions, as the Arminians think, pag. 
Per spiritus sancti operationem vires homini dantur ad eliciendos actus conuersio●●s, concomitante porro spiritu credit & be●●agit home: crebris fid●● charitatis patientiae actibus habitum spei fidei, etc. sibi comparaet.  65. against the Walachrians, but are imprinted, and infused by the Spirit of God, who doth stir up holy actions and motions, which do strengthen faith and charity, and increase it by exercise: For man, helped by the spirit of God, doth not give himself faith or charity, or obtain them by exercise and industry, but they are given by God, and are nourished and increased by voluntary and spontaneus actions, inspired by God.  
And that the will is rather the seat of virtues, than the sensitive appetites, reason itself doth prove: For it is more like that the reasonable appetite, which is peculiar to man, is adorned with virtues, rather than the appetite which is common to us with beasts, which if it were the seat of the virtues, of righteousness, holiness, and charity, the sensitive faculty ceasing after death virtue also would cease, and the will of the separated soul, would be altogether void of righteousness and holiness: And if any one doth suppose that the appetites may be called just subjectively, and that they are the subject of righteousness and holiness, because they obey the mind enlightened by God, there is no cause why the will, freely subiecting itself to that persuasion, ought not also after the same manner, be called just and holy, and the subject of righteousness and holiness. And seeing that the rectified will of a wise and pious man is wont to rule over the affections, and to compel them into the compass; who doth not see, that virtue is rather in that part, which being rectified, doth rule over the affections, then in the affections, which do for the most part slackly obey this holy command? I confess indeed that Christian virtues do in some part pertain to the sensitive appetities; But after the same manner that the art of training up a horse, which doth properly reside in the horseman, doth in some part belong to the horse, whom the industry of the rider hath broke to the circuits and compass, and hath taught to move himself with an ordered motion. Can there be none more commodious means invented of maintaining the liberty of the will of man, then by depriving it of all virtue? Surely the Arminians show themselves stout patrons of the liberty of freewill, if they spoil the will of virtues, that it might be free, and do shake off the bonds of holy habits from the will, lest it should be too much bound. For as they teach that the will, before the fall, was not endued with spiritual gifts, lest it should be thought by the fall to be defiled with vices, and lest contrary vices, and a natural depravation should be thought to have succeeded in the place of those spiritual gifts which were lost: So they also deny that the habits of faith and charity, etc. are infused into the will by God, lest the will being changed by that infusion should lose the power of finally resisting the holy-Ghost. For they think that injury is done to the will, if the liberty of casting itself headlong into hell be taken away, which surely is an unhappy liberty, and for the defence whereof these Sectaries ought not to apply themselves with all their strength, as if it stood us so much upon so to be free that we might resist God to the end, and destroy ourselves: Neither was this a fit cause of making the will such a silly and single thing, naturally endued neither with vices nor virtues, but a thing that may be turned and wound every way, and like the prime and first matter, capable of every impression; seeing that on the contrary, the will of man is naturally evil, and even incorporated in vices, as we have abundantly proved, Chap. 33. and men according to their will, especially, are either good or evil.  
We determine therefore, that Christian virtues are not obtained by use and industry, but are infused by God into the mind, and into the will; who doth not only give power of believing, but also to believe in Christ itself, and doth work in us actual faith: As he who by his certain and absolute purpose hath decreed to give faith to them whom he decreed to save, whereby they might be saved: The effect of which grace we determine doth not depend on man's freewill, and that it is not in our power to believe, and to be converted if we will, seeing that on the contrary God giveth to the elect, that they might will to be converted, & to believe, giving them both to will, and to do, according to his good pleasure.   

CHAP. XLV.  
The question of moral persuasion is sifted and discussed, and whether every persuasion may be resisted.  
THE Arminians determine that the efficacy of the spirit of God, working in our hearts, is in a moral persuasion: For they deny that those habits of Faith, Hope and Charity, are infused into men's hearts by God, lest the liberty of freewill should be violated, and lest conversion should be made by an unresistible and unavoidable necessity, but rather by a gentle invitation, which man may either resist or obey.  
This their opinion doth rest on this false principle, that there is no persuasion which may not be so resisted that the effect thereof may at length be hindered. We contend, that this principle is false: For there is a persuasion so effectual that it doth necessarily draw a man to ascent; which although thou mayst resist, if thou wouldst, yet thou canst not be willing. If one, in a scorching drought, should offer sweet & wholesome drink to him that is a thirst, and should, with a friendly persuasion invite him to drink, and should dissuade and hinder nothing on the contrary, I say that it cannot be, but that he who is thirsty should take the drink offered him. A man hath fallen into the hands of enemies, who load him with chains, and cast him into prison, and bring him near the punishment: Now, if one should enter the same prison, who should loosen the chains, open the gate, and show him a sure way of escape, and should exhort him that he should fly, and free himself from the present danger, I do not think that such a man could obtain of himself, that he should not obey such persuasion: And if in humane things there are many such like persuasions, which you cannot be willing to resist: How much less can that persuasion be resisted, when to the evidence and certainty of the persuasion, and to the excellency of those heavenly good things which the Gospel doth offer to us, and to the knowledge of the present danger, the divine power hath also come, and that heart-turning might of the holy-Ghost, whose efficacy cannot be explained. Surely there is a certain persuasive necessity, and a persuasion more mighty than any command, which doth so bend those that are willing, that they would rather endure any thing than not to will what they desire.  
Reason itself doth add credit to these things, and the nature of man's will, in which it is engrafted to move itself to the prescript and persuasion of the mind, unless when the indocible affections do resist reason. But as often as reason doth conspire and agree with the affections, it is impossible but the will should move itself thither whether the mind doth persuade it, and the appetites do incite it; for what should call it away, seeing it can be moved with no other impulsion?  
Nor is it any doubt that God, who doth throughly know our souls, and the most fit occasions by which the soul being apprehended cannot resist him calling, and doth know in what part it is more flexible; should not be able so to enlighten the mind, and imprint on the fancy (which hath the natural command over the appetites) so clear an image, so terrify the conscience, by the propounding of punishments, so stir it up, by laying before it the eternal rewards, so gently invite, and so fitly persuade, that presently all resistance should cease, and all contrariety fall to the ground.  
Wherefore Arnoldus against Tilenus, pag. 251. spoke inconsiderately, when he said that the liberty of the will consisted in this, that all things which are required to an action being granted, and being present, the will might suspend and stop the action. He ought to have said, that the liberty of the will consisteth in this, that it doth with a free and spontaneus motion, apply itself to those things which the understanding and the appetites do persuade, or if the appetites do disagree with reason, and diverse objects are propounded, that the will may, by a free election, move itself to what part it will. Let the souls which do enjoy the sight of God in heaven be for an example; to whom all things are fully supplied, which are required to stir up the will to love God, yet their will cannot suspend that action, nor forbidden and avert that act of love, wherewith they love God: Neither can it be said (although it maketh little to the present matter) that the cause why they cannot hate God is, because occasions of hatred, and incitations to sin are wanting: For the Angels before the fall had no greater occasion. The same occasions of sinning which overthrew the Angels, were never wanting. The too much admiration, and too great love of themselves, and by it a more slack contemplation, and a more backward love of God, carried those most excellent creatures headlong, and stirred them up to rebellion.  
The will indeed is affected to two or more things, and between two propounded objects doth freely choose, unless when the last and best end is desired: But it doth often so strongly apply itself to some one thing, that it cannot resist itself. And if the efficacy of the holy-Ghost, turning the heart, working in the elect, shall also come to it, which doth so draw & govern the raines of the affections, that it may bend and turn the will following of its own accord; what marvel is it, if such a rider cannot be finally shaken off, although the appetites do so much resist, and do hardly give over that rule and command which besides right and equity they have ceased on?  
All these these things pertain thither, that we may teach, that the event of conversion is not thereby uncertain, or (as these innovators speak) resistible, although God should move the heart by a moral persuasion, and should allure the will by a congruent and meet invitation.  
But yet whosoever shall hear the Scripture, or shall descend to examples and to experience, shall find that the efficacy of the holy-Ghost, working in men's hearts, ought not to be restrained to moral persuasion: For it is a hard thing to conceive in ones mind, what persuasion God used in the conversion of Saint Paul, who was cast down, as it were with lightning, and whose stubbornness kicking against the pricks was broken.  
The same may be said of the Thief, into whom in the midst of torments, and in the very agony of death, God did infuse faith after an unutterable manner: For what? Do these Sectaries think, that he obtained faith by use, and by the frequent actions of piety? Surely that cannot be said, seeing that in one moment he came from the height of incredulity, and from most desperately wicked manners, to a most strong faith. Was he invited by a gentle persuasion? No surely: For whatsoever things were present before him, were so many dissuasions, and they so powerful, that the faith of the Apostles themselves did then fail: The very torments which the miserable man did then suffer could easily have taken away the sense of that allurement and persuasion, unless the secret power of the spirit of Christ had broken through all obstacles.  
Would the Apostle Paul, Ephes. 1.19.20. and Coloss. 2.12. say, that that power of God, whereby he doth effectually work in the hearts of believers, is the same with that whereby he raised Christ from the dead, if he should only convert men's hearts by a moral persuasion, and by a gentle invitation?  
Saul being fully determined to kill David, came to Naioth, whither David was fled, 1 Sam. 19 but as soon as he came thither, unmindful of David, he is catched with a prophetical inspiration: Where is there here any moral persuasion or invitation? If therefore God changeth the minds of wicked men, without any moral persuasion, why shall he not exercise the same power towards his elect.  
And I do not see how those speeches, of creating a new heart, of raising man from the dead, and of giving new life, by which the Scripture doth express our conversion, may be applied to note out moral persuasion. The new man is not created by persuasion, but by the infusion of new life; and it must needs be, that some supernatural thing must come, which cannot be explained by man.  
And if God should allure men to believe by a mere persuasion and invitation, God should not be the efficient cause of faith: For he that doth only exhort and persuade that we may believe, doth not give believing itself; no, nor he who doth suggest the powers of believing, as we have said before; but he doth move metaphorically and intentionally, as we are moved by Objects, and by a known end.  
And that here is something else beside persuasion, may hence be gathered, in that you see some men are vehemently set on fire by a small persuasion, some on the other side, who know the truth, are yet in the midst of some evident and most certain persuasions cold, and not at all affected. Former times, and our own age, hath brought forth many Martyrs, who have been unlearned, and but lightly instructed in the doctrine of the Gospel; but that strong natured and laborious Origen, who had the Scripture at his finger's ends, being unable to endure Martyrdom, chose rather to burn incense to the Devil. Many among miracles, and in the midst of the light of the Gospel, are incredulous, as the men of Capernaum; or else are given to their belly and gluttony, as daily experience doth witness. Neither doth this therefore come to pass, because some of the unregenerate are more capable of moral persuasion than others, seeing all men are altogether averse from God, and dead in sins: Also you may see the most wicked men and worst affected, to be converted to the faith of Christ, as the Romans, the Corinthians, etc. that God hath chosen the foolish things of the world, and where sin hath abounded, there grace hath abounded. On the other side, you may see many not so evilly disposed, as the men of Tyre and Sydon, that are not called by the preaching of the Gospel, than which, there is no other persuasion more wholesome. There are some ages, in which the gate of the Church is wide open, and there is a great concourse of people in it, as the Apostle teacheth, 1 Cor. 16.19. A great door and effectual, is opened to me. And 2 Cor. 2. When I came to Troas to preach the Gospel, a door was opened to me of the Lord. On the contrary, there are some times, in which the passage to the Church is as it were stopped up, and the efficacy of the Gospel doth seem to be diminished; when the Pastors of the Church do find much stubbornness in the people, & a brawny skin drawn over their consciences, the hardness whereof doth turn and blunt the edge of preaching. This doth not happen, because in some age's men are borne better, or because God doth use other means and instructions to the teaching of them, then of others; but because it seemed good to God to soften the hearts of these, and to reveal to them his arm and his power of salvation, and to fasten the sword of the word of God with greater force into their minds, and that according to his good pleasure and election of grace, 
E●●y ●3. Rom. 1.  by which as many as are appointed to eternal life, do believe, Acts 13. By this motive, God himself did stir up the mind of Saint Paul, being at Corinth, and did exhort him to speak freely: Fear not, (saith he) but speak, and hold not thy peace; for I am with thee, and no man shall set upon thee to hurt thee; for I have much people in this City.   

CHAP. XLVI.  
The certainty of the conversion of the Elect is proved, and that Grace cannot be overcome.  
I. THe chief foundation of our opinion of the certainty of the conversion of the elect, and of the inseparable grace of God, we place in the immutable certainty of the election of God: For seeing that God by his certain and determined decree, appointed some certain men to salvation, as we have at large proved, it must needs be, that they whom he appointed to the end, he appointed also to those means, without which no man is saved, to wit, Faith and Repentance. This decree, seeing it cannot be hindered, it is certain that the faith of the elect cannot so be hindered, that they should finally fall away: The truth of which doctrine while these Sectaries do oppugn, they do cast themselves into absurd and enormous opinions, such as are these; That Election is not irrevocable, nor peremptory, before death: That those that are elected, may be reprobated: That the number of the elect is not certain, and determined by the decree and will of God, but that their number may be increased and diminished: That all men are conditionally elected: That God is often disappointed of his intention, wish, and desire. Which dreams, full of fever-like subtlety, and vain dotages, (that I may speak no worse of them) are, as I think, abundantly confuted by us.  
II. We have heard Saint Paul, Ephes. 1.3.4. teaching that the grace of God is given according to election: Hence it appeareth, that the grace of God which is given to the elect, can no more be hindered, than election itself: For the effects of an immutable cause cannot but be most certain. Vain and void were that election, which should be made destitute of those means, without which there is no salvation; and observe that Saint Paul speaketh of the holy and faithful Ephesians, lest any Arminian should say, that the Apostle speaketh of universal Election. Finally, as many places of Scripture, as there be which teach that they do believe that are ordained to eternal life, Acts 13. that they alone come, that is, do believe, who are given to Christ by the father, that is, are elected to salvation in Christ, john 6. and that all that are predestinated are called, justified, and glorified, Rom. 8. and that God hath elected us to holiness, Ephes. 1. and not by holiness, or for holiness; they do all plainly prove, that faith and holiness do so depend on Election, and so cleave to it, that it cannot be but that he who is elected, must at length be converted: The faith of the elect cannot altogether be blotted out, and finally be extinguished, but the election of God must also be wiped out, and must perish: Whosoever God calleth by his purpose, shall certainly come, because God never faileth of his purpose.  
III. Agreeable to these things are the words of the same Apostle, Rom. 8.14. As many as are led by the spirit of God, are the sons of God. Here I demand, whether it is possible that he who is the son of God, should be made the son of the devil? If there is any modesty left in them, they dare not say this openly, although it doth plainly enough follow from their opinion, by which they determine, that the elect may be reprobated. This therefore being laid down, that the sons of God cannot be made the sons of the devil; I demand, whence is this impossibility of falling away, and why cannot he who is led by the spirit of God, which is called the spirit of adoption, be made the child of the devil? The cause of this impossibility must either be the election of God, or man's freewill; but not man's freewill, as we have at large proved; therefore it is the election of God, by which it cometh to pass, that it is an impossible thing that the faith of the elect should be finally lost and extinguished.  
IU. And with what great efficacy God doth work in men's hearts, the Apostle teacheth, Ephes. 1.19. where he wisheth that it were made known to the Ephesians, What is the exceeding greatness of his power to us ward, who believe, according to the working of his mighty power. The Apostle doth purposely heap up emphatical and significant words, whereby he might declare that power and effectual strength, fare differing from the phrase of Arminius, in whose writings, these speeches are often found; that God will not use his omnipotency to the conversion of man, but a gentle invitation, which is agreeable to freewill. And lest any one should seek a refuge in the word Power and Strength, restraining this power to an effectual persuasion; the same Apostle doth in the same Epistle teach, that this power is the same with that whereby he raised Christ from the dead, where persuasion hath no place: for he presently addeth; according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. So Colos 2.12. speaking of our regeneration by faith; With Christ (saith he) ye are risen, by the faith of the operation of God, who raised him from the dead; Insinuating, that the resurrection of Christ, and our regeneration were wrought by the same force and power.  
V The same Apostle, 2 Thes. 1.11. doth pray that God would fulfil the work of faith, with power, in the Th●ssalonians. And Rom. 1.16. the Gospel is called, the power of God to salvation, because by the Gospel God doth show his saving power. And 2 Cor. 10 4. he saith, that our weapons, that is, the word of God, whereunto is joined the efficacy of the spirit are mighty, to the pulling down of strong holds, casting down imaginations, and every high thing which exalteth itself against the knowledge of God, and bringing into captivity every thought, to the obedience of Christ. Behold how often, and how diligently the Apostle doth extol that power which God doth use to the conversion of a man; what choice and forceable words he doth reckon up, with which he would draw our minds into the admiration of that wonderful and secret power. Agreeable to this is that of Christ, Luke 11.22. where he doth describe, in these words, the casting out of Satan obtaining the rule in man, and the greater power of the spirit of God thrusting him out: When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him and overcome him, he taketh from him all his armour, wherein he trusted, and divideth his spoils.  
VI These Sectaries here do allege and feign many things: First, they say that this power, how great soever it is, is resistible, neither do we deny it; but the question is, whether it may finally be overcome: For it is not likely, that God will exercise that mighty power and efficacy towards that man whom he will save, that he might be overcome by man, and that man at length might be more powerful than God: Yea truly, in that very place of the Apostle, 2 Cor. 10. where he doth extol that power with a goodly speech, he maketh mention of the resistance which doth rise against the knowledge of God, and doth resist it; but yet at length being broken, it doth yield, and is willingly bound with happy bonds.  
VII. To that place of Saint Paul, 2 Thes. 1. where he prayeth that God would powerfully finish the work of faith in the Thessalonians, they of the Hage, pag. 295. do answer. That the Apostle doth not speak of the beginning of faith; but of the compliment in the increase and perseverance of faith: By which speech, they cut their own throats; for if there be need of so great strength and power of God, to further the increases of faith, how much more power is there need of, for the beginnings of faith, and to put faith in an unbelieving man, in whom there is nothing which doth not resist God?  
VIII. They add, that by the work of faith, is understood patience, but unfitly; for the work of faith is not finished only by the tolerating and bearing of afflictions; also the words of the Apostle going before, do reject this interpretation: For he saith, We pray always for you, that God would count you worthy of this calling; and fulfil all the good pleasure of his goodness, and the work of faith with power: He doth wickedly, who restraineth the calling of God and the effects of the good pleasure of his goodness to patience alone.  
IX. In the same place they guess, that this fulfilling, is the obtaining of glory. But in vain, for glory is not the perfection, nor the fulfilling of the work of faith, but the fulfilling of the reward which we apprehend by faith; yea, the work of faith is so fare from being there perfected, that it will then cease.  
X. The men of our party proved this by that place of Saint Peter, 2 Ephes. Chap 1. Verf. 3. The divine power hath given unto us all things which pertain unto life and godliness, through the knowledge of him who hath called us to glory and virtue. If God doth give us all things which pertain to life and piety, than he giveth us that we shall not resist finally, but obey God calling. The Arminians answer, that Peter here doth not speak of the bestowing of faith, and that he doth not teach that faith is given to us by God, but only of those things which he giveth to them that do already believe. This answer is besides the matter, and it doth not touch any part of our argument: Yet when Saint Peter saith, that all things, are given us by God, which are necessary to salvation, they deal sincerely and faithfully, in that they will not have faith to be comprehended under this word, omnia, all things. For they which say in other places, that faith is the gift of God, do here plainly enough witness that this was not seriously and in good earnest spoken by them. And truly, the men on our side do bring no place out of the Scripture, to prove that faith is the gift of God, which the Arminians do not corrupt and darken; because they deny that the habit of faith is infused into man, or imprinted on men's hearts by God: but they contend, that it is given to us by God no otherwise then by persuading, and by giving powers by which we may believe, if we ourselves will. Which truly is not to give faith, but to give helps & incitations, to obey which, and to turn them into use, is in the power of freewill. To add to their fraud and deceit, they do corrupt the words of Saint Peter: Saint Peter saith, That God hath given us all things that are necessary to life and godliness: They, by giving, would have offering and propounding to be understood, which do very much differ: For seeing that (as the Arminians confess) eternal life is propounded even to reprobates, it will be said, that eternal life is given to the reprobates, if to propound and offer be the same that it is to give.  
That faith and repentance is from God the Scripture proveth. That faith is the gift of God Saint Paul teacheth, Ephes. 2.8. By Grace ye are saved through faith, and that not of yourselves, it is the gift of God. That gift of which Saint Paul speaketh here, is neither salvation alone, nor faith alone: But this is the gift, To be saved by grace through faith. Whence it appeareth that faith is as well comprehended under this gift, as salvation. But if salvation alone were here called the gift of God, yet it would thence necessarily follow, that faith is the gift of God: For he that giveth salvation, must needs also give the means, without which there is no salvation. The same Apostle, Phil. 1.29. saith, It is given to you in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Do you see that it is given to us, not only to be able to believe, but also the act of believing, and to believe itself? That repentance is the gift of God, Saint Peter doth witness, Acts 5.31. God hath exalted Christ with his right hand, to be a prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And 2 Tim. 2.25. If God will at any time give them repentance. Saint Paul, Rom. 5. doth say. That the love of God is shed abroad in our hearts by the holy-Ghost, who is given us; To wit, because the holy-Ghost doth imprint that sure confidence in our hearts, that we are loved by God. Here you see that not only the powers, of willing and doing, are given by God, but also to will and to do itself. Seeing therefore that as many Christian virtues as there are, there are so many gifts of God, and the same virtues are habits, it must needs be, that those habits are from God, and therefore not engrafted by nature, which Pelagius himself hath not said; nor obtained by use and actions, the grace of God helping▪ as the Arminians will have it, for so man himself should give either all faith, or at the least some part of faith to himself, and should owe it to his own labour and industry. For truly, if God doth give the power of believing, and doth not give the act of believing after the same manner as he giveth the power, because (as these Sectaries think) God doth give the power of believing unresistibly, but he giveth the act of believing only by persuading and inviting, and that by a persuasion which we may obey or resist; consent to, or refuse: There is nothing so clear, as that the very act of believing, and therefore faith itself, is not from God alone, nor from the mere grace of God, but is due, partly to God, and partly to man's freewill. Which that it is the opinion of the Arminians, and that they think that grace is not the total, but part-cause of faith, we have proved before. Whereunto add that which they say, that God doth give faith no otherwise then by persuading, and by a gentle invitation: Which if it be true, it will be said that God doth give neither the power nor act of believing. For he that doth only persuade and exhort to run, although he set on fire all the brands of his oratory Art, yet he will never be said to give the power of running, nor to run itself.  
XII. Seeing therefore that the habit of faith, is the gift of God, it must needs be, that it is infused and imprinted on our hearts by God himself; which if it be so, it is impossible that this infusion can be hindered in the elect; For what should hinder it? Doth the mutability and instability of the decree of God hinder it? No; His decrees can neither be abolished nor changed. Doth the evil affection of the heart of man hinder it? No, every man is ill affected before he hath received faith from God. Doth the obstinate hardness of some men hinder it? No, this hardness is softened by faith being received: Which also God promiseth that he will do, Ezech. 36.26.  
XIII. This promise of God, and others of the like sort, by which God promiseth that he will give a heart of flesh, and will write on it his law, and that he will cause that we should walk in his ways, do promise an infallible certainty of the conversion of the elect, and the grace of God, which is impossible finally to fail: For what can hinder that God should not stand to his promise, and should fulfil that which he hath certainly and absolutely promised? Doth the hardness of man's heart hinder? No, this is that which he doth promises, to wit, that he will soften the stony heart. Doth the wickedness of man hinder? No, there is no man but he is wicked before God converteth him. Is it the stubbornness which is in some men more than ordinary? No, Where sin abounded, there also grace abounded. Finally, there can no impediment be objected, which God cannot put away and remove. There is nothing so intricate, out of which the wise goodness of God cannot clear himself; and therefore to whom he promised he would give a new spirit, that he would take from them their stony heart, that he would cause that they should walk in his ways, it is impossible that these should not be converted, or should finally fall away. Neither do the Arminians themselves deny it, although they seem contentiously to strive against it. For, in the 286. page, of the conference at the Hage, they do confess that these words of God in Ezechiel, It is declared that God will so effectually work, that actual obedience must follow: But (say they) is that done unresistibly? As if the controversy were in that: It is sufficient that it is done most certainly, infallibly, and avoidable, although man should for a time resist, and should be adverse and contrary to God calling, that is, to his own salvation: For the works of piety, which are adjoined to follow this change of the heart, are not laid down as conditions, on which this change is to be, but as fruits and effects which are to follow this change of the heart.  
XIV. These Sectaries do device another hiding hole, in saying that this promise of giving a new heart, was made to a whole nation, not to several men: But these are vain things. For, Regeneration, and the change of the heart, is a gift which is given to particular men: Neither were this promise true, if it were to be performed to a whole nation, in which there have always been very many that have been stubborn and rebellious: Therefore this promise pertaineth to those alone who were to be truly faithful.  
XV. They dispute never a whit more wittily, when they say, Collat. pag. 269. that by these places is promised, not the first beginning of preventing grace, but a greater plenty and progress of grace. I do not deny but that even the progress and proceeding in grace is promised here; but I earnestly affirm, that here the beginnings also of conversion are promised: The very words a new heart, do prove this: For then truly and properly is the heart new, when it gins to be changed: Nor is it credible, that the increase of grace is promised without the beginning of it.  
XVI. I further demand, whether that promise whereby God promiseth that he will cause that we shall walk in his ways, is extended to the end of the life, or for a short time: If not to the end, than this promise is in vain, yea, and absurd, because by it God should promise that he would so long give them his grace, until he should again take it away, and destroy them for ever. Also the words themselves do witness, that it is spoken of a perpetual grace. For God doth promise, that he will cause that they should not departed from his ways; in which words, final perseverance is promised.  
XVII. And if the grace of God may be finally hindered in all and particular men, it might come to pass that it should be hindered in all men; and so there would be none elected, there would be no church, and Christ should have died in vain. For nothing can be imagined more absurd, then to suppose that God decreed that some men should believe and be saved, and that that should be done unresistibly; and yet that he did not decree of any one man, nor of any particular person: There is nothing more absurd, then to determine, that it must needs be that some be saved, and yet that there is no man who may not be damned. By what means can any certainty be made or concluded out of many uncertainties? Or is it credible and likely, that the decree of God as concerning the whole Church, cannot be deluded, and yet may be made frustrate in the several members of the Church?  
XVIII. Nor doth the truth find any small refuge in the words of Christ, john 6.44.45. No man can come to me, except the father, who hath sent me, draw him; and I will raise him up at the last day. It is written in the Prophets; They shall be all taught of God. Every man therefore that hath heard, and hath learned of the father, cometh to me. Every word is a thunderbolt. The Arminians think, that there are many that hear and learn of the father, who do not come, nor follow. This is diametrically and directly contrary to the words of Christ; Every man that hath heard, and hath learned of the father, cometh to me. For he speaketh of a certain manner of hearing and learning, which is peculiar to the elect, and which doth work in their heart what he commandeth. The same Arminians do affirm, that many are drawn, who notwithstanding do not come. But here also they offend against the words of Christ, where he saith, No man can come to me, except the father draw him, and I will raise him up at the last day. For he speaketh of a certain sure kind of drawing and obedience, by which whosoever are drawn, and do come, shall be raised up by Christ at the last day. He speaketh therefore of a kind of drawing which cannot finally be resisted.  
XIX. Out of the same place of Saint john, this argument is framed: Whosoever hath heard, and hath learned of the father, doth come: Whosoever is drawn hath heard & learned: Therefore whosoever is drawn, doth come.  
XX. By the same place, the opinion of the Arminians is refuted, whereby they teach, that all men are drawn, and that sufficient grace is given to all: For the scope of Christ is to set down the cause, why the jews of Capernaum could not come, to wit, because they were not drawn by the Father; that on the contrary he might teach, that they would have come if they had been drawn: by which words, he doth not obscurely teach, that all who are drawn do come.  
XXI. These proofs, brought out of this place, are not grounded on the word drawing, which we know to be many times taken more largely, and to be sometimes used for an invitation which is not obeyed; but they are grounded on the whole coherence of this place, and on the course of the speech, which doth more than certainly demonstrate, that it is here spoken of a kind of drawing, with which whosoever are drawn, do come. In which sense, the word drawing is used, in the beginning of the Canticles; Draw me, and we will run after thee: Which also Saint Austin doth acknowledge, Lib. 1. against the two Epistles of the Pelagians; where when he had admonished the Reader, that Christ did not say, lead, but draw, he addeth: Who is drawn, if he be already willing? And yet no man cometh, unless he be willing: He is therefore after a marvelous manner drawn, that he should be willing, by him who knoweth to work inwardly in the very hearts of men, not that men unwilling should believe, (which cannot be) but that of unwilling, they might be made willing.  
XXII. Nor is it credible that that grace is finally resistible, whose chief office is to take away final resistance; for so it should not do that for which it is ordained; especially seeing that Christ saith, john 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst, but the water which I shall give him, shall be in him a well of water, springing up to everlasting life. For it doth manifestly appear, that it is here spoken of a kind of grace, which being once well admitted and received into the heart, is never lost, but doth remain to eternal life, and like an everlasting fountain, is never dried: No less direct are the words of Christ, john 6.35. He that believeth in me, shall never thirst: and Vers. 51. He that shall eat of this bread, shall live for ever: All which were false, if true faith, which doth seriously apprehend Christ, might be shaken off, and be finally lost: For then there would be some, who after the eating of the heavenly bread, should perish for ever.  
XXIII. And if there be any certainty of salvation, or any full persuasion of the Saints, it must needs be, that the grace of God in them cannot be overcome, nor finally extinguished; for otherwise, this certainty were vain and deceitful: For how can he be certain of his salvation, who doth believe that the grace of God may be hindered and abolished by a final resistance? And that on God's part there is no absolute and peremptory election, but when the course of our life is finished? And that on man's part, the freewill of man in most holy men is furnished with power whereby it may altogether drive away the spirit of God?  
XXIV. But the Scripture in six hundred places, doth teach and command certain and sure confidence of our salvation. Saint Paul saith, Rom. 8.16. The spirit doth witness together with our spirit, that we are the sons of God: Can there be any more certain witness, and more worthy of credit, than the spirit of God? Surely the Scripture doth teach how certain this inward testimony is, while it calleth the spirit, a seal deeply imprinting the promises of God on our hearts, and the pledge of our inheritance, Ephes. 1.13. and Chap. 4.30. and 2 Cor. 1. So also 1 john 5.10. He that believeth on the son of God, hath the witness of God in himself. This testimony is beyond all exception; which testimony whosoever doth not feel in himself, he ought rather to think ill of himself, then to measure other men by his own foot, and to judge of others confidence, by his own incredulity.  
XXV. The Apostle to the Hebrews, Chap. 3. Vers. 6. doth command us to hold fast the confidence and the rejoicing of the hope, firm unto the end. And Cham 10. Vers. 22. Let us draw near with a true heart, in full assurance of faith. And Ephes. 3.12. In Christ we have boldness and access with confidence, by the faith of him. And 1 john 5.13. These things have I written unto you, that believe on the name of the son of God, that ye may know that ye have eternal life.  
XXVI. Our Saviour himself doth promise, that he will give us all things which we shall ask in his name, john 14.13. If therefore we ask grace which cannot be overcome, nor extinguished, and perseverance in the faith, Christ promiseth that we shall receive what we ask.  
XXVII. Doth David speak as one doubting of his salvation, Psal. 17. I shall see thy face in righteousness, and I shall be satisfied with thy likeness? Or Simeon speaking thus, Luke 2. Now lettest thou thy servant departed in peace, according to thy word? Or Stephen, who, his enemies gnashing their teeth at him, and being certain of death, did cry out, I see the heaven's open, and the son of man sitting at the right hand of God? Can the grace of God be overcome by freewill in those men? Or was their confidence deceitful and failing, and the decree of God concerning their salvation yet revocable, as these Sectaries speak?  
XXVIII. Why should I speak of Saint Paul? who desiring to be dissolved, and to be with Christ, being full of faith, speaketh thus, 2 Tim. 4.18. The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: And in the same place, after he had endured so many labours, he doth utter this as his victorious song: I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, etc. With no less confidence doth he speak both in his own, and in our name, long before the end of his strife, Rom. 8.38. I am persuaded, that neither death nor life, &c nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
XXIX. But the doubting of our salvation doth please these Sectaries, who are stuffed and strouted out with pretended modesty and humility. Their words against the Walachrians, pag. 76. are these: Whether any one can be certain that he shall persevere in the faith; We will not say, yea, we suppose it to be very profitable to doubt of these things, and that it is laudable for a Christian Soldier, to the shaking off the slothfulness and the drowsiness of the soul in the work of Religion: In the same place they admit only that certainty, whereby one doth know that God, and sufficient help, shall not be wanting to him, so that he be not wanting to himself; which certainty surely may be in any reprobate. They do instill these things with a goodly show, under the pretence of instigation to good works, that they might secretly overturn the foundation of faith, as it were by undermining it; and as if there were no way of stirring up sluggishness, but by the damage of Faith. It is profane modesty which maketh men incredulous and unbelieving; and under a show of humility, doth teach them to distrust God. But they themselves, who teach these things, do boast, that God hath given them what he ought, yea, and that God is bound to give them sufficient grace; that it might appear, that under this affected humility there is much pride.   

CHAP. XLVII.  
The judgement of Saint Austin concerning this controversy.  
I. THe certainty of perseverance may be taken two ways: Either for the certainty of the decree of God, by which God decreed to give perseverance in faith, to them whom he elected to salvation: Or for that confidence, by which one doth certainly persuade himself, that he shall never be forsaken by God. The first certainty is necessarily drawn from that election which is absolute, and is not for faith foreseen, but not the latter: Because God hath decreed many things concerning us, whereof he hath not yet given us the full knowledge.  
II. The full persuasion of the faithful doth not rest on any revelation, whereby God hath laid open to us the secrets of his counsels, but on the promises of the Gospel, and on the inward feeling, whereby one searching himself, doth feel that he doth seriously believe in Christ, and on the inward testimony of the spirit, witnessing in our hearts that we are the sons of God: Yet there may be many, and those good and godly men, who although they belong to the election of God, have not come to this full confidence.  
III. Saint Austin, being beaten in this question, and exercised in often contentions of the Pelagians, is a most earnest maintainer of the former certainty; and doth gather from the election of God, according to his purpose, that the elect can never be forsaken by God, and that grace is given which can never fail, and by which they shall certainly persevere. There are many excellent things in his works to this purpose, but he doth no where speak more plainly then in his book, de correp. & gratia. which he writ when he was very old. In the twelfth Chapter he hath these words: There is given to the Saints that are predestinated by the grace of God to the kingdom of God, not only such help of grace, but also such a help, that perseverance itself is given them, not only that without that gift they could not persevere, but also that by this gift they cannot but persevere. For he hath not only said, without me ye can do nothing, but he hath also said, ye have not chosen me, but I have chosen you, and have appointed you that you might go on, and might bear fruit, and that your fruit might remain: In which words he declareth that he hath given them not only righteousness, but also perseverance in righteousness. For Christ so appointing them, that they should go on and bear fruit, and that their fruit should remain, who dare say that perhaps it shall not remain? For the gifts and calling of God, are without repentance, that is, the calling of them who are called according to his purpose. Christ therefore making intercession for these, that their faith should not fail, without doubt it shall not fail to the end, and by this it shall persevere to the end, and the end of this life shall find it remaining.  
And a little after, The will of them is so much inflamed by the holy-Ghost, that they therefore are able, because they so will, and they do therefore so will, because God worketh in them that they may will: For if in so great infirmity of this life (in which, notwithstanding it was necessary that virtue should be wrought for the repressing of pride) men's wills should be left to themselves, that if they would they might remain in the help and assistance of God, without which they could not persevere, and God should not work in them that they might will: The will itself, by its own infirmity, would fail among so many and so great temptations, and they could not therefore persevere, because failing by their infirmity they could not be willing, or by the infirmity of their will they could not be so willing that they might be able: Therefore the infirmity of man's will was helped, that by the grace of God it might be driven avoidable, and inseparably; and therefore, although weak, yet it should not fail, nor be overcome by any adversity. He suffered and permitted Adam, the strongest man, to do what he would, but he hath preserved to the weak, that they should will invincibly, by him that giveth it, and invincibly should not forsake it.  
Observe the words, avoidable, unseparably, and invincibly: he used not the word irresistibility, which the Jesuits had not yet coined: But he used words which have no less force to set out the power of the most certain, and finally, insuperable and unconquerable grace of God, in them who are elected according to the purpose of God. And yet he doth use the word resisting, Chap. 14. where he thus speaketh: No freewill of man doth resist, God being willing to save. For to will or nill, is so in the power of him that willeth or nilleth, that it cannot hinder the will of God, nor overcome his power. Excellently spoken, although Arminius cry out against it.   

CHAP. XLVIII.  
That the Arminians do plainly establish that unresistiblenesse which they impugn.  
I. VNresistiblenesse is painted, by the Arminians, as a monster, whose beard they pluck, & whom they prick with needles and goads. We have already taught, that they do build castles in the air, and paint gourds and vain conceits, and do impugn their own dreams: For we acknowledge no such unresistiblenesse as they feign.  
II. But this is the greatest marvel, that they themselves do build up, & do every where establish that unsistiblenesse which they do falsely attribute to us, and do impugn with all their forces. You may say they are blindefolded fencers, who fight with their eyes shut do beat the air and wound themselves.  
III. The Arminians against the Walachrians, page 68 Do deny that they say, That the holy-Ghost doth work upon the will by no other means then such as may be resisted. But (say they) we would have these things restrained to none, but to that ordinary manner of conversion, which the spirit for the most part doth use, not doubting but that the conversion of some one or other, is sometimes wrought by an extraordinary means. Here we have them confessing themselves guilty: For by this saying, they overthrow from the foundation whatsoever they have builded up. For if God convert some men unresistibly, and doth give them faith by his precise and absolute will, it is impossible that these should be elected for faith foreseen, and by an election which doth rest on the foreseeing of faith. For he who is absolutely and unresistibly appointed to faith, must needs be absolutely appointed to salvation. He should do foolishly, who should feign God decreeing thus; I indeed decreed to save this man, if he will believe: But I will give him faith unresistibly. Election cannot depend on the foreseeing of that condition which God hath decreed certainly and infallibly to do. Thus God did not decree that Philip should live if he had breath; but he hath certainly decreed to give him breath, that he might live.  
iv Hence it appeareth, with what equity these Sectaries deal with us: For falsely attributing unresistiblenesse to us, they cry out, that thereby men's wills are compelled, and that it cannot be called obedience, to which man is unresistibly compelled; yet the same men do think that there are some who are converted unresistibly, and after an extraordinary manner, and whose conversion they do not deny to be obedience.  
V Add to these, that old and worn opinion among the Arminians, which we every where meet in their writings: That God doth call some man after a manner that is not congruent and agreeable, whereby they that are called do never follow, although they be able to follow: That some again are called in that manner, state, measure, and time, which is congruent and agreeable, by which means whosoever are called, do certainly and infallibly follow God calling. Also we have before in the 44. Chapter, brought the words of Armini us himself, whereby he determineth that such a calling is made by the decree of God, and administered by his certain and sure predestination: And justly; For why should God choose this apt state, this fit time, and this congruent manner, whereby they that are called do certainly and infallibly follow, unless because he will have them certainly and infallibly to follow? Surely these things maintain the same unresistiblenesse which is believed by us, that is, a certain and infallible event from the preordination of God. They endeavour indeed to qualify their opinion, by piecing to it this clause: Those whom God doth call after a congruent manner, are indeed certainly and infallibly converted, but so that they may not be converted. For (if Arminius be believed) they may do that which never hath been, nor never shall be; which God certainly fore-knew should not be; and which if it should come to pass, the purpose and preordination of God (which Arminius doth here acknowledge) should be made void.  
VI The same men do establish unresistiblenesse by that their old opinion, whereby they teach, that God in our conversion doth unresistibly enlighten the understanding, and stir up the affection. It is something, that they confess that part of our conversion and regeneration is wrought unresistibly, to wit, the enlightening of the mind & the raising up of the affections. But I further affirm, that by that unresistible enlightening of the mind, if it be clear and evident, and by that raising of the affections, if it be vehement, the will is necessarily affected, and drawn to a spontaneus assent, as we have at large proved.  
VII. They do no less hurt and wound themselves, when they teach that the power of believing is given unresistibly: For, what powers of believing are there but by faith? For, habits are the efficient causes of operations, as the first acts are the causes of the second. Or what powers of believing can there be without faith? If therefore the powers of believing are given unresistibly, it is plain, that faith also, and therefore the assent of the will, is given unresistably, seeing that the power and faculty of believing is placed formally in faith itself.  
The Arminians of the Hage, Collat. pag. 269. do grant, that God doth unresistibly cause, that always there are some who believe: By which grant they do plainly disturb their own matters. For who are these some? Are they not some certain persons? Therefore God doth unresistibly work, that certain persons should believe. Is it likely that God doth unresistibly cause that some should believe, and hath not appointed who they should be? For so it would come to pass that God predestinated some men to believe unresistibly, and that he predestinated none. Is it possible that God should cause, that some men should believe unresistibly, and yet tbat the same men should not believe unresistibly? As if I should say, that God doth cause that some should die, who yet certainly do not die. And seeing by the opinion of Arminius, there is none of the elect, who may not be reprobated, and cause that God should be disappointed of his intention, it is a marvel how God should cause unresistibly that some should believe, when there is none of them who believe and are converted, but many finally resist, and so perish. Whatsoever may happen to several men, may also happen to all. Nor can the purpose of God be certain, of causing unresistibly that some should be converted, unless some be unresistibly converted. Even as the purpose of God, of causing some to be drowned cannot be certain, unless some be drowned.  
The same men, Collatine pag. 292. say; That to conversion there is required a power which must in many parts exceed every created power, although it should not work unresistibly: For that nature may be effectually converted, something is required that is more powerful than itself. These things seem to me to be such as cannot stand together; that the power of the spirit, by which we are converted, doth in many parts exceed the power of nature; and yet that it may be so resisted by nature, that it may be overcome, and may finally be hindered: for of such a resistance is it spoken here.  
There is no cause therefore to fear lest irresistibility, being thrust at by the Arminians, should fall down, seeing that on the one part they do hold it up, and underprop it from falling, yet it is worth the labour to know with what objections they do enforce it.   

CHAP. XLIX  
The weak objections of the Arminians against Irresistibility (that is, the infallible certainty of the conversion of the elect) are answered.  
I. THese Sectaries do lay the chief foundation of their cause, in that their false opinion, and already confuted by us. That God doth not administer and supply the means to conversion and faith, by any absolute and precise decree: For if God calling men, doth precisely and absolutely intent the conversion of no one man, it is not needful that the conversion of any one should precisely follow the supplying of those means. This their foundation, seeing it hath been overwhelmed and cast down by us, the other things which they would build upon this must needs fall.  
II. The Arminian conferrers at the Hage, do very ill heap together many things, to the overthrowing whereof there is need of no great contention. In the front of the battle, they set that place in the Acts, Chapter 7.15. Where Stephen doth lay it to the charge of the rebellious jews, that they have always resisted the holy-Ghost: Whence they infer, that the holy-Ghost, when he worketh in man, doth not work conversion unresistibly.  
III. But they do unwisely prove that which is not in controversy. For we do not teach, we do not acknowledge that irresistibility which they attribute to us. This conclusion therefore doth not hurt us, who do willingly confess that the holy-Ghost doth not always so work in men's hearts that he taketh away all resistance. Furthermore, they suppose a thing which is most false, as a thing true and granted, to wit, that the holy-Ghost wrought in those jews, and that they resisted the inward operation of the Spirit. Stephen chargeth the jews, that they always resisted the eu dent testimony of the holy-Ghost, speaking by the Prophets. This the following words of Stephen do declare: Which of the Prophets have not your fathers persecuted? etc. Nor if Stephen should speak of the holy-Ghost dwelling in the impious, and unbelieving jews (which yet is very false) would it thence follow that he spoke of the spirit of Adoption, and of the grace peculiar to the elect, which doth certainly and infallibly work faith and conversion in them alone?  
iv With this place, there likewise fall to the ground those places in which the Scripture, Psal. 78. Esay 63. Matth. 23.37. Prou. 1.24. etc. saith, that the jews tempted God, and stirred him up to wrath, and made sad the spirit of his holiness; that the chickens would not be gathered; that they who were called refused; etc. All these (say I) are nothing to the purpose. The Scripture there speaketh of  and rebellious persons; but in this question it is spoken of the faithful and the elect; and the question is, whether it may be that they may never be converted, and may finally resist the spirit of adoption. To the proving of this, the places which speaketh of Reprobates, which we confess do finally resist God calling, and do want the spirit of adoption, are plainly besides the purpose. Finally, these Sectaries do not prove, that in all these places it is spoken of a final resistance, of which alone it is spoken here.  
But (say they) God, Ezechiel 18.31. doth command the Israelites to make them a new heart, and a new spirit. Whence they gather that man may perform what he is commanded, or resist God commanding. I am ashamed of this old trifle and Pelagian colewort, so often brought again, and as often rejected. First of all, what need is there to prove that an unregenerate man is able not to obey this commandment of making him a new heart, seeing this alone he is able to do, to wit, nor to obey; and he cannot obey? And that man can do whatsoever God commandeth is an heresy of the Pelagians, already confuted by us The precepts of God are not the measure of our powers, but the rule of our duty, the sum of our debt, the matter of our prayers, the scope of our strife. But of these things more then enough.  
VI Fourthly, they pretend that place, Esay 5. What could more have been done to my Vineyard, which I have not done to it? Whence they infer, that the grace of God doth not work conversion in man unresistibly. This is a prodigious consequence; and if it were good, yet the conclusion would touch neither the question, nor us; who confess that in the elect themselves, conversion is not wrought without some resistance. Add to these, that to the question wherein it is spoken of the conversion of several men, a place speaking of the calling of a whole nation is unwisely brought. When it is spoken of the certainty of the conversion of the elect, they ought not to bring a place speaking of the rebellion of an incredulous and unbelieving nation. Finally, they deal so as they who are very careful, lest they should say any thing that should make to the purpose.  
VII. By the way, the Reader shall observe, that unproper phrases, and spoken after the manner of men, ought not to be taken as properly spoken. God is figuratively said to have wished and expected fruit from his vine. Desires, and grief, as if having spent his labour in vain he had failed of his propounded end, cannot happen to God: When God doth wish the conversion of men, as Psal. 81.14. he doth insinuate nothing else, then that the conversion of man is acceptable to him: So when he is said to expect fruit from the Vine, or from the Figtree, that is, from the Church, or from particular men; and when the Vine disappointed his hope, not presently to pluck it up by the roots; understand, that God doth require and demand obedience, and that when that which ought to be done is not done, he is not presently ready to punish, but doth defer it, Luke 13.9. God doth not expect those events which he foreknoweth will not come to pass: Much less doth he expect those events in the godly, which he himself is to work.  
VIII. They stumble at the same stone, when they cite that of Ezechiel, Chap. 12. Vers. 2. Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see, and see not, etc. Whence they infer that man indeed hath eyes, and ears, and power of converting himself, but he is able to resist. Unwisely spoken; for who doth deny that man is able to resist? yea, of his own nature he can do nothing else. Why do they heap up to us the examples of reprobates and wicked men, in the question whereby it is demanded whether it may come to pass that he who is elected can finally resist grace, and fall from it? By the way, the Reader shall remember, that of the same people to whom ears & eyes are here attributed, God doth thus speak, Deut. 29.4. The Lord hath not given you a heart to understand, nor eyes to see, nor ears to hear, to this day. For there are two kinds of eyes, some, which only the faithful have, to wit, the eyes of faith; some, which reprobates may have, who seeing and willing do perish; who seeing do not perceive, and do hear heavily with their ears, Mat. 13.26.27. these men's eyes are carnal and cloudy; these men, natural reason being their guide, have a superficial knowledge which doth not affect the heart, or if any divine light hath risen to them, it doth rather dazzle their eyes then enlighten them; yea, that knowledge which they have, they endeavour to choke, willingly groping at noon day.  
IX. The places of Scripture which they add, they do in the same manner misalleadge, Zach. 7.11. Esay 6.9. Mat. 13.4. Acts 28.25. and 26. By which places, no other thing can be proved, than that reprobates and rebellious persons may refuse the grace of God, and resist his admonitions; which we willingly confess: But what is this to final resistance in the Elect?  
X. They do gloriously boast of the words of Christ, Mat. 11.21. Woe unto thee Corazin, woe unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sydon, they would have repent long ago in sack-cloth and ashes. The like place you have, Ezech. 3.6. Out of the place of Matthew they thus dispute.  
That grace by which some men, to whom it is given, have not been converted, and others had been converted if the same had been given to them, is resistible.  
But the grace of conversion is such.  
Therefore the grace of conversion doth not work unresistibly.  
There was no cause that they should so labour in the proving of either proposition, seeing we willingly admit of the conclusion: We know that the elect themselves do resist the grace of God, although not perpetually, nor so that the grace of God should be finally hindered. The question is, whether it may come to pass, that the elect may so resist the grace of God, that they may never be converted, or that they may extinguish it, and finally hinder it. The good men do not touch this question, but do wander otherwhere.  
X. Yet do they not uphold those two propositions with fit proofs. The Mayor and first proposition they thus prove: If Grace work conversion in man by an unresistible force, it should always and every where work with the like efficacy. But I deny that that will follow: For although grace should unresistibly work conversion in all men that are converted, yet it might come to pass, that it should work in some men with greater efficacy, to wit, in those who are so affected that they do presently and without delay follow God calling, and are inflamed with greater zeal and fervency than others, who obey more slackly and slowly.  
XII. They prove the Minor and second proposition, by the example of the men of Tyre: But they suppose (without any proof) that Christ in this place doth speak of true conversion, by which they are converted to whom God doth give true faith and repentance: Which surely is a great demand. For seeing the men of Tyre and Sydon did not pertain to the election of God, because they never were converted, if the miracles had been done amongst them, which were done amongst the men of Corazin, they might have been touched with a reverence, and have been affected with the sense of their sin, and have been cast down with that repentance which is bred by the fear of punishment; such as was the repentance of Ahab, 1 King. 21. and of the greater part of the Ninivites, as the ruin of Niniveh a while after doth declare, as we learn, Neh. 1.1. and out of the last Chapter of Tobias. In which thing, the men of Tyre had been more praiseworthy, than the men of Corazin, who among so many miracles did not feel the least touch of grief, nor gave any signs of repentance. But I deny, that it was in the power of the men of Tyre to obtain true faith, and to persevere in it: without which yet there is no true repentance. And truly the Arminians seem to me to accuse God of deceitful envy, and ill will, because he knew that the men of Tyre were so affected, that if those miracles had come to them, they had seriously repent, and come to salvation; and yet he envied this benefit to them, which notwithstanding he bestowed on a people whom he knew would neither be converted by miracles, nor by preaching.  
XIII. In the seaventh place they thus dispute:  
They who may resist the word of Grace and salvation, may also resist the spirit of repentance. But men may resist the word of grace and salvation: Therefore the same men may also resist the spirit of repentance.  
We admit of the conclusion in that sense which I have often said. They prove the Minor by the examples of reprobates, whom we know do finally resist: But here it is spoken of the elect, and the question is, whether they may so resist grace that grace may be overcome and finally extinguished. This which is the thing to be proved, and is the state of the question, they leave untouched.  
XIV. Being driven from the Scripture, they fly to Reason, and thus frame a Syllogism: 

That which is required of us in the Gospel for due and filial obedience, that is not wrought in us by an unresistible power.  
But faith and repentance are required of us in the Gospel for due and filial obedience:  
Therefore they are not wrought in us by an unresistible power.    
The Minor hath no need of proof. The Mayor they prove thus; because that which is only done in man by another, so that he only behaveth himself passively in it, cannot be called obedience.  
All these things are grounded on a double calumny: The first is, whereby they feign that we teach that conversion is wrought in us unresistibly: The other, whereby they attribute to us, that we say conversion and faith is wrought by God without us; and that men in conversion behave themselves only passively. Truly we acknowledge no such conversion, in which man should do nothing but only suffer; we know that man is so drawn by a sweet and effectual motion, and that his will is so bend and turned, that of unwilling he is made willing, and doth work, and is moved of his own accord: We know that it is man himself that doth believe and repent, and not God. But we say that God doth give to man, that he may be able to believe and repent: No otherwise then the fruit doth move itself in the womb, and yet the motion itself and the power of moving, it hath from God: It is sufficient to obedience, that man doth voluntarily obey God.  
XV. And here we entreat the Reader that he would stay a little, and take notice, how inconsiderately the Arminians deal here, and how adverse and contrary they are to themselves. They deny that conversion can be called obedience, if man do only behave himself passively in it: But they themselves teach, that man doth only behave himself passively, in the beginning of his conversion, which yet all the Arminians acknowledge to be obedience. Their words are these in their Epistle against the Walachrians, pag. 69. and 70. Whether we say that the will is moved by the spirit only by the foregoing operations of the understanding or that there is a certain new energetical and operative quality infused to it, we always determine that the will is first moved, that is, behaveth itself passively, before it doth actively move itself to that which is good. This they say, but that is especially to be noted, that the Arminians do with one mouth teach, that the understanding is unresistibly enlightened by God; that is, that knowledge is so given by God that it cannot be resisted, when yet that knowledge is a kind of obedience. For the Scripture doth every where command us to know and understand, Psalm 2.10. Mat. 15.10. and 2 Tim. 2.7. Is not the earnest alacrity of the Angels, to fulfil the commands of God, obedience? yet they cannot resist God commanding, nor can they desire to resist.  
XVI. Lastly, they heap together absurdities, which they think may be drawn for that power which they call irresistible: They say that it doth follow from thence, that no other can be converted than they that are indeed converted: And that no man can be converted, before he be converted indeed. But this aught to be so fare from seeming absurd, that on the contrary, it is impious to believe that any one may be converted and regenerated, but he whom God doth convert and regenerate, and to whom he giveth faith and the spirit of adoption; or that any one can be converted before God convert him. For if we be all by nature dead in sin, it is certain, that there are no other that can rise out of that spiritual death, than they that do indeed rise. And if faith and the spirit of adoption is a gift of God proceeding from his mere grace; it is plain, that they at length can be converted to whom God doth give grace, whereby they may be converted in act. And seeing we are brought to that pass, that there is no man who doth not resist God calling, it appeareth that no man can be converted, but he from whom God hath taken away this resistance and hath broke his hardness. Let these new Semipelagians look to it and consider with what face they dare maintain, that an unregenerate man hath power of converting himself, before God convert him in act, and how they can defend themselves against so many places of Scripture, and so many reasons and proofs, which we have brought in the three and thirty Chapter. Can they bring an example (out of all records of Stories) of any one who hath obtained faith and salvation, by those gifts which do happen to all men, even to Heathens and unregenerate persons?  
XVII. That no man can convert himself before he be converted and drawn by God, the Scripture doth every where witness: Convert us, and we shall be converted, jer. 31.18. Lament. 5.21. Draw me, and we will run after thee, Cant. 1.4. Can the Thief convert himself, before Christ after a marvellous and utterable manner changed his heart, among so many occasions of doubting, and in the flight and fear of the Apostles themselves? Can Paul convert himself before he was called from heaven by Christ? Surely godly men's ears are unacquainted with this opinion, and it is of the Pelagian vain. By this means the decree of God is abolished, by which he determined to use the miraculous confession of the Thief to show the efficacy of the death of Christ, and his divine power in the very height of griefs and reproaches, and for a notable evidence of the election of grace. God might have been disappointed of these ends, if the Thief might have converted himself some years before. God indeed did not hinder that he should not be converted: but whereas all men of themselves and of their own nature are unable to convert themselves, concerning those whom he decreed to convert, he determined with himself in what time and manner he would convert them.  
XVIII. But (say they) if no man can be converted, but he whom God doth convert in deed and in act, it will thence follow that the rest who are called, are called in vain, and that God should deal dissemblingly and unwisely, who should call them to salvation, and yet withdraw the means necessary to obtain salvation.  
I answer, that this word withdrawing, doth sufficiently prove how unfaithfully they deal. For there is none of us thinks that God doth withdraw from them who are not converted, the means necessary to salvation: For if he should withdraw those means from them, he should take from them that which they had: But no unregenerate man ever had all the means necessary to salvation. It is one thing to withdraw the means necessary to salvation, and another thing not to give them. It is one thing to pull out the eyes of the blind, and it is another thing not to cure him that is blind. It is sufficiently manifest that God doth not give to all men, all the means necessary to salvation: For there are infinite people, to whom he doth not send preachers of the Gospel: And to very many, to whom the Gospel is preached he doth not give faith and the spirit of Adoption. But they alone believe, who are fore-ordained to eternal life, Act. 13. All which things are abundantly proved in the former Chapters. Neither yet can God therefore be accused of folly or dissembling, who doth call those whom he knoweth will not follow, & to whom he doth not give the power of coming. For he doth not deal dissemblingly, nor unwisely, who doth require from man that which he is not able, if he own it, and if man himself is the cause of his disability. For God hath not lost his right by the wickedness of man; nor is he bound to supply to all men the means of paying what they own, and of performing what they are commanded. Nor doth he unwisely or dissemblingly call the virgins who wanted oil, although he would not administer oil to them, of which they themselves ought in time to have had a care. Neither is it any doubt but that God doth require from every man, yea, from the heathen themselves the perfect obedience of the law, which notwithstanding that it can be perfectly fulfilled by them, the Arminians themselves, unless it be fearfully and doubtfully, dare not affirm. God doth not in vain call those whom he knoweth will not follow, because he doth not deal vainly, who doth exact that which justice doth require. Nor is it equal that although in a promiscuous and mingled multitude there are many reprobates, the word of God should therefore not be preached to that multitude, and the naughtiness of wicked men should defraud the good, and that thereby something should be taken away, and detracted from the commodities of the elect. Nor is the Gospel preached in vain to those that are obstinate, seeing that by their obstinacy, and by the punishments that follow it, the godly are brought to a wholesome fear, and are turned and drawn to prayer, and to the acknowledgement of the mercy of God to them. God did not in vain send Moses to Pharaoh, 
● Z●ch. 3.  and Ezechiel to the jews, although God himself forewarned that Pharaoh would not obey Moses, nor the jews Ezechiel. Therefore here is no absurdity, how odiously soever they cry out upon it. These scoffing men, that they might procure envy to us, do boastingly cast out these things among the unskilful common people, and do raise bubbles in a shell, which are blown away with the least breath.  
XIX. They also heap together reproachful calumnies, falsely attributing those things to us which we do not believe: To wit, that God calleth those who are not converted, purposely and only for this end, that they might be inexcusable: Which thing, fare be it from us that we should say. We say indeed that this doth happen, but we do not say, that this is the only end propounded by God. We do not think that the reprobates are only therefore called that they might be made inexcusable, although by despising that calling they bring greater damnation upon themselves. God indeed doth offer his Gospel to those that will reject it, but not to that end that they might reject it. The end propounded to God in calling those whom he knoweth will not obey, is to require that which they own, and to declare what is acceptable to him. Doth he not also call, warn, and threaten them, that at the least they might be so much constrained by fear, that they might not hurt those that are good; And that by the example of their stubbornness, which goeth not unpunished, the godly might learn to fear, and by comparing their condition with those to whom God hath not vouchsafed the like grace, they might more earnestly love God for the prerogative granted to them?  
XX. These Sectaries object again, That by this means, some men have matter and cause of security ministered to them, and of the contempt of those means which God is wont to use to work conversion, such as are the preaching of the word, etc. For if no man can convert himself before this unresistible drawing, and as soon as he is unresistibly drawn he must needs be altogether converted, than all our care and diligence is void and unprofitable: And to others there is matter of perpetual doubtings ministered as long as they feel no such drawing.  
We have already advertised that this opinion is falsely laid upon us. That God doth draw a man unresistibly. We only say, that the elect, although they may resist a long time, yet at length they obey God calling, and their voluntary conversion is wrought certainly and infallibly, and that it cannot come to pass that they should never be converted, or being converted, that they should finally fall away, and the grace of God should be at length extinguished, and be finally overcome by the resistance of the flesh.  
XXI. We deny, that security or contempt of the word can follow from such drawing, seeing that that grace itself doth create in us care and diligence. See I pray, how ill these things square together, and how unfitly it is said that the grace of God doth hinder godly carefulness, seeing that this carefulness itself is a part of grace: For how should grace, by which a man is regenerated, corrupt him? Or how should grace, by which he is stirred up and pricked forward, give him over to a languishing idleness? Therefore they do, as if I should say, that a man is killed by the resurrection, or that he is blacked over with a white colour: For they say that negligence is brought by that grace which doth beget godly care.  
XXII. And there is no doubt but that the same absurdity may be drawn from the opinion of Arminius, whereby he thinks that some men are drawn of God by a congruent and agreeable manner and time, by which, they that are called do most certainly follow. For I may say that by this doctrine men's consciences are cast into a deep sleep: for there will be some men who will speak thus: To what purpose is it to be careful? Our endeavour is in vain if we are not drawn after a congruent manner. And I doubt whether I am drawn after a congruent manner, or no. Hence cometh negligence, and a faith floating in uncertainty.  
XXIII. That is no better which they add, That to some men there is matter of perpetual doubtings so long as they feel no such drawing. This absurdity is very absurdly urged by the Arminians, who, with all their power, do impugn the certainty of salvation whilst they command men to doubt of perseverance. For let us imagine that doubtings of salvation are bred by this our doctrine: Do they condemn that in us which they allow in themselves? We do not deny that doubtings do sometimes creep on godly and good men, but yet those doubtings must needs diminish little by little, as they are more affected with the sense of the grace of God, and as their faith is increased. But it is not needful that he who is already converted and doth believe, should feel himself to be drawn unresistibly, that is, to be so drawn as he cannot resist. For we place the infallible certainty of conversion not in the sense of man, who doth feel that he cannot resist, but in the decree of God, by which it must needs be that they come to Christ whom he hath elected to salvation. So the cause that the bones of Christ could not be broken, was not in the hardness of those bones, but in the purpose of God, who forbade they should be broke. And therefore it may come to pass, that they who shall certainly be saved by the decree of God, do not certainly know of their salvation, and are often troubled with rising doubts. There are some to whom, after many years of their life led soberly and godly, the confidence of salvation is at last given them at their death. Nor is it needful that the faithful man should try himself whether he be drawn with an unresistible power, but whether after serious and earnest repentance he doth so wholly rest himself in the death of Christ, and in the promise of God, that thereby he might be stirred up to piety, and to the fear of God. Whosoever doth feel himself to be thus affected, ought not scrupulously to weigh and examine the poises and dams of the efficacy of the spirit of God, and of unconquerable grace, but so to order himself, that he may repress his rising doubts by prayer, and by the remembrance of the promises of God, and that he may break and bruise the serpentine power of his lusts resisting the Spirit.  
XXIV. And if any one doth otherwise, we are not they who can prevent all evils, or cure vices; knowing that by the best documents and lessons, the occasion of sinning may be taken, and that the best things may be wrested to the worse part.  
XXV. I omit, that these Sectaries join those things which cannot be coupled together, and do make those things apposite and agreeing, which are opposite and disagreeing. For they feign, that he that hath true faith, may doubt whether he be seriously and indeed converted. Which surely is impossible: for true faith doth stir up in man, serious and true repentance, and the love of God, which cannot be in man but it must be felt.  
XXVI. Finally, the discommodities which these Sectaries do pick out of our doctrine may be avoided: but the doctrine of the Arminians doth enwrap men's consciences, in unavoidable evils. For hereby is man puffed up with pride, teaching, that man can separate himself: that he can convert himself: that he can convert himself before he be converted in act by God: that man hath whereof he may boast: that God is bound to give him sufficient grace: that God doth give to man, what he is indebted to him: that the grace of God is not the total cause of faith: that the grace of God is subjected to man's freewill. And on the other side Arminianism doth vex men's consciences with a careful doubting. For who can be certain of his salvation, if our salvation is not certain by the election and decree of God? And if the number of the elect be not certain by the will of God? Or if God hath elected no man, but being considered as already dead? Or if the certainty of salvation doth rest on the strength of freewill, in the power whereof it is to persevere, or not to persevere? to believe or not to believe? to cause that God should be partaker of his desire, or should fail of his propounded end? Surely if there be place given to this deadly doctrine, faith and Christian humility is lost. For it must needs be that they must be most doubtful, who are most proud. It must needs be that the expectation of those men must hang in suspense, who make the will of man, a floating and unstable thing, the foundation of their hope. Surely Satan doth therefore puff up these men with pride, that they might be burst in pieces, and doth lift them up on high, that being cast down from on high, he might more grievously break them and crush them to pieces.  
XXVII. But to that our objection, by which we said, That if God doth work in us only by the manner of persuasion, he is not the efficient cause of faith, but only the stirrer up thereof by the manner of an object; as Satan himself doth make it manifest, who is not the efficient cause of the sin of man, although he doth stir up and instigate, and work effectually in the sons of rebellion; to this objection the Arminians answer nothing: But they object on the contrary side, If God (say they) doth convert those which are his (which are fare the lesser part) unresistibly, and Satan doth avert and turn away the greater part resistibly, therein Satan is of more power than God, who by less and inferior helps can execute his purpose in many more men. These good men do always put that their word unresistibly, for certainly and infallibly. But to the purpose, I deny that they whom God doth draw and effectually convert, are fewer than they whom Satan doth avert and turn away. Indeed it is not to be doubted but that some in the beginnings of their conversion, are removed from that beginning by the subtlety of Satan; But these are but few in comparison of them who never felt any assaults, or pricks of repentance: Satan doth not avert these, seeing these are averse by their own nature. And whatsoever Satan doth is but small in comparison of the efficacy of the spirit of God in the elect. For Satan found men prone to sin, and thrust them forward that were falling; nor is it any doubt but that the reprobates are not carried so much by the impulsion of Satan, as by their own. Certainly it is a greater thing to heal a few that are deadly wounded, then to exacerbate and make more angry & grievous the wounds of many, and to pour vinegar on the Ulcer: It is fare more easy to thrust them forward that are falling, then to raise them that are fallen: to kill ten that are about to die, then to restore one to life that is dead.  
XXVIII. And here they exclaim, that man's nature is averted and overthrown, while it is necessarily determined and limited to one thing. I answer; If by the word necessity be understood not constraint nor natural necessity (such as is the poise and inclination of all heavy things to the centre of the world,) but an infallible certainty, and that voluntary and spontaneus, by such a necessity nature is not overthrown. The nature of Angels is necessarily determined and limited to that which is good, and yet it is not therefore overthrown. Our nature is necessarily determined and directed to the desiring of felicity, and yet it is not therefore destroyed. The will of the Israelites, whose hearts God touched, that they should cleave unto Saul, 1 Sam. 10.26. The will of Esau yielding with a sudden change to the embracing of his brother, Gen. 33. The will of the Thief crucified with Christ; and of Paul, in the very point of conversion, were determined & limited to one thing; and yet force was not therefore offered to their freewill, or their nature destroyed. The vehemency of him that is thirsty moving him to the drink that is offered, is determined and limited to that one thing, and yet he doth not therefore cease to be a man, nor is his nature therefore overthrown. God hath some secret and unperceiveable means, by which he can bow man's will, the liberty thereof being untouched.   

An addition to the thirteenth Chapter, containing some places that are taken out of the confession of the Churches of France, and out of the chiefest Doctors of this age, concerning the object of Predestination.  
THe twefth Article of the confession of the Church of France, is this; We believe that God out of that corruption and general curse into which all men were plunged, doth free those whom in his eternal and immutable counsel he elected, of his mere goodness and mercy, in our Lord jesus Christ, without the consideration of works; leaving the rest in the same corruption and damnation, to show forth, in these his justice; and in them the riches of his mercy: For none of them are better than others, before God hath separated them, etc. john Caluin in his Commentary upon the ninth Chapter of the Epistle to the Romans, speaking of jacob and Esau in the womb, hath these words; God in the defiled nature of man, such as was in man, could consider nothing whereby be might be induced to do good to it; when therefore he saith that both of them had done neither good nor evil, that also is to be added which he doth presuppose, to wit, that they were both the sons of Adam, by nature sinners, endued not with a mite of righteousness. Esau was justly rejected, because he was naturally the child of wrath; yet lest any scruple should remain, as if his condition had been the worse for the beholding of any sin or vice, it was expedient that his sins should be no less excluded than his virtues. It is true indeed, that the near cause of reprobation is, because we are all cursed in Adam.  
The same Caluin in his Book of the eternal predestination of God, in the beginning of the Epistle, which is set before the book. The free Election of God (saith he) is, whereby he adopted to himself out of mankind lost and condemned, those whom it seemed good to him. Pag. 955. He doth allow the opinion of Saint Austin, speaking thus; They that are not to persevere, are not separated by the Predestination and foreknowledge of God from that mass of perdition and destruction, and therefore are not called according to his purpose.  
Pag. 691. I would know if Esay and jacob should have been left to their common nature, what good works God should have found in jacob, more than in Esau. Surely they both by the hardness of their stony heart, would have alike refused salvation offered.  
In the same place; When Paul took that for granted, which is incredible to these good Divines, that all men are equally unworthy, that alike corruption of nature is in all men, he thence safely determined that God doth by his free purpose elect whomsoever he electeth.  
In the same place that of Austin is most true; That those that are redeemed are separated from those that perish, only by grace, whom the common Mass, derived from the same original, had joined together to destruction.  
Pag. 965. He doth witness, that God prepared the vessels of mercy for his glory: if this be special to the elect, it is manifest that the rest are sitted to destruction, because being left to their nature, they are certainly devoted to destruction.  
Pag. 970. The Readers are to be admonished, that both these are equally condemned by Pighius, viz. That God from the beginning when yet the state of man was entire, decreed what afterwards should come to pass; and that now he chose out of the perished Mass whom he would. He mocketh Austin, and all that are like him, that is, all the godly, who do think that God after he fore-knew the universal ruin of mankind in the person of Adam, appointed some to life, and some to destruction.  
The same man in his Institutions, Lib. 3. Chap. 22. Sect. 1. When Paul teacheth that we were elected in Christ before the creation of the world, certainly he doth take away all respect of our own worth; for it is as much as if he should say: Because our heavenly father found nothing worthy of Election in the whole seed of Adam, he turned his eyes upon Christ, that as it were out of his body he might choose members whom he would after take into the fellowship of life. Therefore let this reason prevail with the faithful, that therefore God adopted us in Christ to his heavenly inheritance, because in ourselves we were not capable of this excellency.  
And Section 7. If any one ask from whence God elected, he in another place answereth, out of the world, which he excludeth from his prayers, when he doth commend his Disciples to his Father.  
And Chap. 23. Sect. 3. If any one should set upon us with these words; Why God from the beginning predestinated some men to death, who when they were not, could not deserve the judgement of death: Instead of an answer, we may again ask them; What they think God is indebted to man, if he will esteem him according to his own nature? As we are all defiled with sin, we cannot but be odious to God; and that not in a tyrannical cruelty, but in the most equal respect of justice: And if all they whom God doth predestinate to death, are by a natural condition obnoxious and subject to the judgement of death; of what injustice (I pray you) of his towards them can they complain? Let all the sons of Adam come, let them contend and dispute with their Creator, because by his eternal providence they were appointed to perpetual calamity before their generation: What could they speak against this defence, when as God shall on the contrary side call them to the knowledge of themselves? If all are taken out of the (corrupted Mass) it is no marvel if they lie under damnation.  
Hieronymius Zanchius. Miscellan. Lib 3. In his Treatise of the Saints, at the end of the first Chapter, hath these words; General Predestination, (that is, the predestination of all men) is the eternal, most wise, and immutable decree of God, by which he determined with himself from eternity; first, to create all men just and wise, according to his image and likeness, and to permit that they being tempted by Satan, should of their own freewill fall into sin, and should fall into the pit of eternal death, as the most just stipend of their sin: Secondly, of his grace by Christ, to free some of them out of the pit of sin and death by certain means, and to accompany them with his spirit whom he freed, and at length to give them eternal life; and to others (he decreed) not to vouchsafe this grace, but rather to blind them and harden them with Satan, and to destroy them with eternal destruction, etc.  
The same man in the same place: The special predestination of the elect, is the eternal, most wise, and immutable decree of God, whereby he determined with himself from eternity, according to the good pleasure of his will, freely to deliver by Christ, some certain and set men, fallen with all the rest into the deep pit of sin and death.  
The same man lib. 5. de Natura Dei, cap. 2. quest. 4. By ascending after this order from the effects to the causes, and by descending from the causes to the effects, Election and Reprobation may and aught to be considered by us; to wit, that God from eternity determined by a firm decree, first to create all men, then to suffer them to fall into sin, and for sin to be obnoxious to eternal death; Lastly, to free (by that means which he hath freed) some men by Christ, and to give them eternal life, but to reject the rest from this grace, and being left in their sins at length to punish them eternally for their sins.  
Bucer upon the ninth Chapter to the Romans: They that will plainly and simply follow God's word may easily free themselves from these things, for they stick fast to this that God doth witness of himself, viz. that he out of mankind, destroyed by their first father, chose some men to be framed by him to a new and blessed life; and he accounted the rest the vessels of his wrath.  
Philip Melanchton, in his Theological Common places, loco de Praedestin. doth repeat these words more than once: It is certain that this is the cause of Reprobation, to wit, sin in man.  
Vuolfangus Musculus, loco de Elect. Chap. 5. It is manifest that our election is not made for any respect of our quality: It must needs be therefore that we seek the respect of our election in God electing. For the sense of our own baseness and depravation doth drive us thither. David said; What is man that thou art mindful of him, and the son of man that thou didst predestinate him when thou didst foreknow that he would be evil and depraved?  
David Paraeus in his commentary on the ninth chapter to the Romans, Page eight hundred and sixteen, will have jacob and Esau to be considered as sinners by God electing. The cause (saith he) was the eternal purpose of God, whereby he determined to make such difference of them. Esau was wicked, and jacob was no less wicked; for they were both conceived in sin: and yet God loved the one and hated the other: not for any inherent or foreseen difference, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to election, whereby he elected one but not the other.  
The same man, page 819. The pleasure or will of God calling, is his purpose according to election in Christ: that is, the purpose of God, whereby out of the perished mass he separated some from others, by choosing these and leaving the rest: which purpose is called Predestination, containing under it, Election and Abjection.  
The Pastors of the Walachrian Churches, in their Epistle, do with one consent thus define Predestination This is the opinion of them who cleave to the old and received confession of our Churches. That God from eternity according to the immutable good pleasure of his will, decreed to save some men, whom by his mere bounty in Christ jesus, he severed out of corrupted mankind, etc.  
john Piscator, a most rigorous maintainer of Predestination out of the entire and uncorrupted Mass, and of reprobation without the beholding of sin, hath very lately set forth a treatise digested into ten Aphorisms, the second whereof is conceived in these words. This Predestination hath two species or kinds, the one whereof is called Election, the other Reprobation, by a Metonimy of the effect. For election and reprobation are properly referred to mankind already made and fallen, but Metonimically the decree itself of Electing or Reprobating is so named. The learned man doth at length see that it must needs be, that in election and reprobation, man be considered as already fallen, and in the corrupted Mass: But he hath devised another higher decree, whereby God doth neither elect nor reprobate, but doth only decree to elect and reprobate. Of which decree there is no mention made in the Scripture.  
Finally, the Synod of Dordt, in the seventh Canon doth thus define election. Election is the unchangeable purpose of God, by which, before the foundation of the world, according to the free good pleasure of his will, of his mere grace he hath chosen out of all mankind to salvation in Christ, a certain and set number of men, neither better nor more worthy than others, but lying in the common misery with others, and fallen from original righteousness into sin and destruction by their own fault, etc.  
The same Fathers in the 15. Canon of Reprobation do thus speak. The holy Scripture doth manifest and commend unto us this eternal and free grace, especially when it doth further witness that not all men are elected, but that some are not elected, or are passed by in the eternal election of God. To wit, those whom God according to his free, just, unreprovable, and immutable good pleasure decreed to leave in the common misery, into which they had cast themselves by their own fault, and not to give to them saving faith, and the grace of conversion, etc.   
FINIS.