LEARNED Arminius ; Now after your Lecture is ended , God saue you . We were loath to interrupt you in the midle thereof . We haue beene at your lodging to enquire for you , and your Seruants directed vs to these publi● Schooles ; assuring vs , that we should fynd you reading at this houre . Glad I am , that it hath so fallen out , that my eares haue beene witnesse thereof .

Gentlemen . You are all strangers to me , and therefore I know not how to proportion my resalutation ; but yet I will make bould to vse towards you those words of Holy Writ : 1 1 Pet. 1. Gratia vobis , & pax multiplicetur . Indeed you haue found me performing my Calendary & weekly task of Reading . I could wish that my Lecture had been worthy your Audience . But I pray you Sir ( if so I may make bold ) what is the occasion of your , and the rest of your Companies arriuall at this place ?

I will relate to you the Motiue of our comming hither . Take notice then , that whereas his Maiesty of England ( whom God long preserue in a most happy gouerment ouer vs ) hath sent ouer certaine Knights , and others of Quality here present ( and with them my selfe ) to negotiate with the High Lords States of Holland , touching matters of State : And hauing stayed some weekes at the Hage without effecting any thing ( so intricate , and delaying is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of State busines ) & my selfe vnwilling to rauell out weeke after weeke in doing nothing , haue taken the aduantage of the Vacancy of some few dayes , in comming with these worthy Knights and Gentlemen , to visit this your Vuiuersity of Leyden ( being not past half a dayes iourney off from vs ) and particularly your Selfe .

You are all as welcome , as my power and ability can affoard . I will shew you our Vniuersity before your departure ; though indeed it must needs appeare in your eyes , but drouping , and of meane esteeme , in regard of your Two of England , famous throughout all Christendome ; in respect whereof our poore Academy may stand , but for a foyle . But Syr , if without offence , I would intreate your Name in particular , seeing discoursing with men , whose names are not knowne , is , as if men should walke togeather in darknes .

My name is Enthusiast●● ; and I an● a Doctor ( though vnworthy ) of Diuinity , created in our owne Vniuersities . And know you further ( Worthy Arminius ) that I haue often heard of you in England ; though I could wish , that the report of you had taken its rise , and beginning from some other grounds then it doth . That you are learned , w● all know , and by this your Lecture , now read , we may rest no lesse assured . But part of your learning resteth ( I feare ) in maintaining vnwarrantable Assertions , and such as are repugnant to the Word of God .

For it is knowne , that ( among other peculiar Doctrines , broach●d by you ) you teach , with a strong deliuery of your selfe therein , That Man hath Freewill ; that Iustifying fayth may be lost , and finally , Vncertainty of Saluation , and Reprobation : Points , which ( I much doubt ) no good Professour of the Ghospell doth maintayne . And which is th● worst , these your Doctrines by me r●hearsed ( vpon all which you briefly touched euen now in this your Lecture ) ●aue already inuaded ( if Report do not vaynely and idly multiply it selfe ) the Iudgments of diuers most remarkable men in England ; and such , who both for learning and places of dignity which they hould , are in our owne Euangelic all Spherc , Stars of the greatest Magnitude . Nay the Very stones of our Episcopall and Cathedrall Churches , as also the walls of the Colledges in our Vniuersities ( euen in a speaking silence ) do Eccho forth the great hurt by you perpetrated : Hinc illae lachrymae .

Furthermore , which I relate with disconsolate sighes and lamentation ; Such men in our owne Conntry , who haue imbraced these your doctrines , do among vs in this respect take their Denomniation euen from your Name , they being in the vulgar speach styled , for the better distinguishing them from other more pure members of our Church , Arminians : A demonstration euicting , that your Doctrines are Innouations ; since in euery innouation of doctrine the Professours commonly take their Name from the first Coyner of the sa●● : So true is that saying of Chrysostome : Prout 2 2 Hom. 33. in Act. A post . Haereliarcha noman , it● Secta vocatur : Pardon , ●yr , this my playnesse , & vnfyled words , I pray you .

Now then , seeing I do hould ▪ yo●● former doctrines , as incompatible with the Scriptures ; Therefore , I confesse , my chiefe Allectiue of Visiting you , ( Arminius ) is to enter into a Scholasticall Duellisme , or dispute in all Christian feruour and sobriety : Pede pes , densusque viro vir , that so , in the sight of these Gentlemen heere present , I may either alter your iudgment , or be by you altered . But why do I intimate in the least ●orte this later , since my owne Profession doth warrant my attempt , and the Illustrious radiancy of the Truth on my syde doth infallibly promise me the better of the day ?

Enthusiastus ( since it seemes , you so are called ) and you worthy Men hither accompanying him , I must tell you all , that the Occasion of your Comming to me is most strange , and vnexpected . Yet seeing euery good Christian is obliged ( when iust reason therof is presented ) to giue an account of his fayth and Religion ; Corde 1 1 Rom. ●● creditur ad iusti●ia● , ore fit Confessio ad salutem : I shall not , according to my ability , be slow therein .

But before you begin , I must put you in mynd , that where you confesse , that diuers of the Chiefest men in your Country ( both for learning and Authority ) maintayne my former Theses and Positions ; this greatly turneth to the honour of my Cause . For why should such eminent and selected Deuines giue their full assent thereto ( and this contrary to the present streame & sway of the tymes ) but that the doctrines ( so intertayned by them ) are warranted with an inexpugnable Truth and Certainty ?

Againe , where you say , that such Worthy men ( among you ) take their denomination from me ; and consequently , and by implication you brand me with the odious Name of an Arch-Heretike ; my answere to you shal be in all candour and sobriety ( for I am vnwilling by way of retaliation to conuitiate you , or to bandy words of disgrace , especially in my owne Vniuersity , and you being but a stranger , since this would be accounted but Corid●nisme and Rusticity ) that I am assured ▪ you cannot iustly throw vpon me any such imputation . My reason is this ▪ They only from whom others take the appellation for matters of fayth , are to be reputed for Arch Heretikes , who did first dogmatize , & teach Opinions in fayth neuer before heard , as belieued by the Church of God : Such were Arius , Eutiches , Pelagius , N●storius , and some others . Now if it can be made good ( as I am assured it can ) that the former Tenets by you mentioned , and by me belieued , be concordant to th● sacred Scriptures ; and were with an vnanimous consent belieued by the ancient Church of Christ ; then I iustify , that the hatefull name of Arch-Heretike , cannot in any sort be appropriated vnto me .

But seing you are determined to enter into a serious dispute ( as you say ) touching the former Articles ; I would willingly know , what Method you intend to keep herein ? That is , where yo● will begin , and whether your selfe wil● first oppose and obiect , or answere ? th● choyse whereof , for the greater satisfaction of these Gentlemen ( your worthy Associates ) I freely giue to you . And lastly , I would know , whether you would rather dispute priuatly or publikely . Yf Priuatly , then if it please you and these Gentlemen to accompany me to my house , you shall enioy ( if nothing els , yet ) better priuacy of discourse .

O no. Our dispute shal be open and publike , I meane in these your owne publike Schooles ; This shal be the place of our Conflict , that so in the Theater and view , not only of these English Gentlemen , comming with me , but also of this Presence ( your owne daily Anditory ) you may disauow that fayth , to the which you haue hitherto beene so pitifully enthralled . Here within these Walls the Hurt hath bene committed , and within these walles , I trust by dint of Argument , and by assistance of the Highest ( who euer affoardeth his peculiar Illuminations , to his Elect , of which number I am ascertayned , to be ●ne ) to force you to disclayme from your former Positions , and thereby partly to repayre the d●mage .

Yet before we come to dispute , you must giue me leaue ( therby to affoard ● more full passage to my griefe ) to tell you , that I much feare , your defence of these interwounding ▪ Controuersies , proceeds in you from a thirsty desire to be much spoken of by the tongue of Fame ; & so to become Vir The●tralis , as placed vpon the stage of the Worlds Eye . The which I am the rather induced to thinke ; since you are not content to confyne your said doctrines , within the compasse of these Walles , to your owne Auditory ; But withall , to diuulge them in your discoursing Papers ; the immateriall ( wellings of your Pen.

I will not say , how for better , but I may well say , how lesse hurtfull ( in respect of others ) it is , to be a secret Adiaphorist , or Neutrall in Religion ( so keeping his poyson to himselfe ) then with a certaine Magistrality & assum●● Authority to frame & mould such doctrines , which stand so aduerse to th● Word of the Lord , as that I may iustly● style them to be Hyper-hereticall ▪ 〈…〉 cending the nature of ordinary 〈◊〉

This your long ( I will not say , tedious Discourse , discouereth , 〈◊〉 your Name well comports with your owne comportment : but you may take notice , that my Scene is not , fruitlesly to wast the tyme in vaunting Words ▪ the froath of speach .

Where you say , that the defence of my doctrines riseth from a certaine Vētuosity , and windy desire of Prayse ▪ It seemes , you tast euery thing through your owne enuenomed spitle ; but I do assure you ( to speake in my owne defence ) I do little prize this poore weake breath of Mens mouthes . Where you charge me , with inter-leaging ( as you call it ) with the Papists ; I reply heerto . True it is , that the Papists do hold the sayd Articles with vs , but not with the same Conditions ( I take it ) and in the same manner .

Agayne , admit there were no disparity betweene them and vs , touching the belieuing ; yet what doth this inforce ? Can it be inferred , that because the Papists belieue them ; Therefore we ought not to belieue them ? Most inconsequently inferred ; since by this forme of arguing , we should not belieue that there are any Scriptures ▪ that Christ dyed for mans Redemption ; that there are three . Persons , and but one God ; seeing the Papists do belieue these Articles . But Syr , be not lauish of time , but without futher surpluzage of vnnecessary discourse ( which doth but obtund mens eares ) hasten to dispute : And what I shall be able to produce . eyther in defence of my owne Positions , or in assaulting of yours ( though these two points be partly coincident , & interueyre the one the other ) the Euent will proue . Therefore I intreat you to beginne . And Gentlemen if it please you , you may take your Seates .

Well then : we will proceed therto . And seeing you leaue it to my Election , I will first dispute and obiect , & will produce most Vnanswerable Testimonies of sacred Writ , deliuered ( without the least doubt ) by me in the intended sense of the Holy Ghost ; Spiritus , vbi a a Ioan ▪ 3. vult , spirat . And I will begin with the Article of Freewill ; in that the Question of Freewill is a Cardinall , & supreme Point , being indeed the hynge , whereupon the other Questions following by necessary inference , do rest , and relye .

I like well of your Method . And you say truly , in calling the Question of Freewill a supreme Point at this present , since it being once proued that man wanteth Freewill , it the followeth , that there is a certainty of our Reprobation , Election , or Predestination . As also on the contrary part , if it can be demonstrated , that man hath Freewill ; then of necessity from thence may be inferred , that there is no certainty of Predestination , or Reprobation .

But now to come to the subiect , of which in the first place you vndertake to dispute , I hold it expedient , that we first both agree of the definition of Freewill , and of other cautions necessarily conducing to euery act , flowing from Freewill ; the which being set downe afore , and circumstanced with due restrictions , and so acknowledged by vs both , my presaging thoughts foretell me , that you will but idly diuerberate the ayre , in alleadging the most of your Scripturall Authorities ; since the Answeres to them you shall fynde to be vertually inuolued in the said definition , cautions , and explications .

And first to begin with the definition . The Deuines b b Aug. in En●hirid . c. ●0● . do defyne Free-will to be : A faculty of Reason and the Will , by the which Good is chosen , through Gods grace assisting ; or Euill , through the absence of the same Grace . Now for the better explication of this Definition , we are first to vnderstand , that Freewill can choose euill of it selfe ; but good , through the assistance and cooperation of Gods grace . Secondly , that Freewill belongeth only to an Intelligent and Rationall Nature ; to wit , to God , Angels , and men . Thirdly , that Freewill is exercised only about Meanes conducing to an End , and not about the End it selfe . Fourthly , that Freewill consisteth in choosing one thing before another ; and consequently , where there is no diuersity of thinges , there the Freedome of the will cannot be exercised . Fiftly , that the freedome of will requyreth a freedome , not only from Coaction and constraint , but also from all Necessity ; so as the will is with no necessity caried ●o choose this rather than that , but 〈◊〉 choose whether it selfe will .

Thus much for the greater illustration of the definition of Freewill ▪ an● what Freewill is in its owne Nature Now where you say , that you will begin with producing in the first pla● your Testimonies from the Holy Scriptures , ( as iustly they deserue the first place , and all precedency ) for the impugning of Freewill ; therefore as aboue I intimated , I will set downe afore , other certaine , true , and acknowledged Cautions , which I trust being truly ballanced , will obtund and blunt the edge and force of the said Authorities ▪ as being alleadged through meere d●tortion , and misapplication of them .

Of these cautionary Annotations , the first is , that the liberty of the will doth not exclude the cooperation , and helpe of God ; nor Gods working excludes Freewill . Seeing , though the cooperation of God be euer presupposed ▪ yet it is in our power to choose this or that , & therefore that sentence is most true ; God worketh all our workes , but yet not without vs , that is , not without our free Consent thereto .

All these your Paraphr acti● all obs●●uations I allow well of , they b●●●●ounded partly in Diuinity , and par● in force of Nature : notwithstanding hope to produce such ●●●are and ●●uing passages of Scripture , as throu●● their euidency , they cannot by 〈◊〉 meanes be de●or●●d ; and through th● force and strength they cannot be 〈◊〉 wered .

And first I alleadge that text , 〈◊〉 it is said : c c Ioan. ● . No man can come to me , 〈◊〉 the Father , that sent me , draw him . And 〈◊〉 Apostle inc●lcateth the same thing 〈◊〉 : d d ● . Cor. 3 We are not sufficient of our 〈◊〉 to thinke any thing , as of our selues ; 〈◊〉 ●●at say you to these texts , before we ●●leadge any other ?

I reply , that all these places are il●●●●trate● ( as making nothing against 〈◊〉 ) from one of the Cautions a●●ue expressed . For we teach , that the ●●●edome of the Will is not by Nature do any good worke , but only by 〈◊〉 : therefore in that one commeth Christ , this is effected by the Will of 〈◊〉 , cooperating with the Grace of 〈◊〉 , and not otherwise .

But ( Enthusiastus ) in my iudgement 〈◊〉 beene more conuenient to haue 〈◊〉 borne the alleaging of this first 〈◊〉 , seeing Chrysoston●● introduceth 〈◊〉 Manichees , ( who denyed Freewill ) ●●●eadging this text in defence of their 〈◊〉 , and then himselfe answereth 〈◊〉 these wordes : f f Chry●ost . in Ioannem Hom. 45● versus 〈◊〉 No man commeth 〈◊〉 , except my Father , who sent me , draw 〈◊〉 . Here the Manichees ryse vp , conten●●g by testimony of this text , that we can ●●thing of our selues ; but this taketh not away our freewill , but sheweth that it u●●deth Gods help . Now I hold i● a blemi●● to you , to compart with th●se , ( 〈◊〉 were condemned in the F●imit●● Church ) not only in their doctrin●● but also in their proofes of the said doctrines , since it implyeth , that the be● weapons , wherewith you impugne th● truth , are borrowed from the confess●● Enemyes of the Truth .

The second passage alleadged , by r●tortion makes wholy against you , an● in behalfe of me , for it admit ●●th , th●● we haue sufficiency : Only the A post● teacheth vs , that our sufficiency 〈◊〉 thinke any good thing , is not of ou●selues , that is , by force of Nature ; b●● through the help and a yd of God , 〈◊〉 is , by force of Gods Grace assisti●● mans will therein . And according here to M. Perkins thus writ●th : g g In his reformed Catholike pag. ●7 . 〈◊〉 God commandeth men to repent , at the sam● time by his grace he enableth them both 〈◊〉 will , and to desire to repent , as also 〈◊〉 to repent .

To the third text . The answere 〈◊〉 to is ▪ grounded vpon the former Ca●●tion , or Annotation : for God worked in vs both to will , and to 〈◊〉 plash 〈◊〉 his Grace , but he worketh not this without our owne cooperation therin . Now Gods working , & mans working are two different thinges : neither are they in themselues incompatible , but may stand together . This is necessarily euicted out of the words immediatly aforegoing in the same place : With feare and trembling worke your saluation . And therfore the foresaid M. Perkins truly thus writeth : h h In his reformed Cath. pag. 14. vid. p● 16. Mans freewill concurres with Grace , as a Co-worker ; and being mooued by Grace , it acteth , and moueth it selfe : A poynt so euident , that Austin himselfe answereth this very text in these wordes : k k Aug. tom. 7. de gratia & libero arbitrio . c. ●● Non quia dixit &c. Not because it is said , it is God that worketh in you both to will and to accomplish , that therfore he may be thought to take away free-will from man &c. Thus far of these places , which receaue one and the same answere .

By this now ( Enthusiastus ) you may see , how rouingly they are alleaged by you , against the doctrine of Freewill . But to these you may also range ( if you will ) these following texts of Scripture , produced by diuers for the impugning of Freewill , they receauing their full satisfaction from the answer● giuen to these last . The Texts are these ▪ l l Isa. 26. Thou O Lord hast wrought all our workes in vs . And againe ▪ m m Matt. 10. One sparrow shall not fall vpon the ground without your Father . And yet more : Who worketh all things after the Counsell of his own● will besides the like Text in Rom. c. 11 , & 1. Cor. 12. And lastly , where it is said . * * 3. Reg. ● . Let our harts so encline to thee , that they may keepe thy commandements .

Well ( Arminius ) if this my first encounter hath not beene forcible inough to batter downe the walls of your innouations ; yet I trust my second charge shall proue more powerfull , or rather irresistable : what then say you to these following Comments of Texts ( for so in regard of their perspicuity , I may rather tearme them , then Texts themselues ) as where it is said : n n Ierem. 10. I know that the way of man is not in himselfe , neither is it in man to walke , or direct his steps . And againe : o o Prou. 20. The steps of man are ruled by the Lord , how can a man then vnderstand his owne way ? And more : p p Prou. 16. The hart of man purposeth his way , but the Lord directeth his steps . Lastiy : ( to omit some others for breuity ) q q q q Prou. 1● . The preparations of the Hart are in man , but the answere of the tongue is in the Bord. See you not ( Arminius ) how these Texts ( as so many murthering Pieces ) do play vpon the weake fort of mans Freewill ?

Good Enthusiastus , I partly pitty you , to see your iudgment thus sealed vp rather with preiudice , then cleared with force of proofe . For here againe I recurre ( as to my Asylum , or Sanctuary ) to the state of the question , and the Gautions aboue expressed , and by vs both acknowledged . For there we learne , that there is great disparity betweene mans Freewill , and the execution of that , of which the Freewill maketh choyse to will . The Execution of the thing , which we will , is not euer in our power ; and this only ( though to our purpose meerely impertinent ) these former sacred Scriptures do euict ▪ but the freedome of the will ( which is only in question betweene vs ) they do not at all touch , much lesse ouerthrow .

I do assure you , your answeres are vnexpected , and make my mynd ( I will not say my iudgement ) a little to fall . and let downe . But I will proceed further : for admitting , that the former Texts do but idly diuerberate the ayre , ( as aboue you said ) for want of true application , yet if there be but any One Text of Scripture , which in the true construction thereof doth clearly impugne the doctrine of Freewill , then is your cause wholy become prostrate , and leuelled with the ground .

These then other passages I vrge . As first : r r 1. Reg. 10. Part of the army went with him ( viz. Saul ) whose harts God had touched . In like sort : s s Prou. ●● The Kings hart is in the hand of the Lord , he turneth it whithersoeuer it shall please him . To these places diuers others might be ranged , as where it is said : t t Ezech. 36. I will giue vnto you a new hart , and I will make ; that you shall walke in my precepts . And that other passage : u u Psal. 1●8 . Incline my hart to thy testimonies . The li●●● text whereto , is in the Booke of the * * ● . Reg. 8. Kings . Now from all these it vnauoydably is inferred , that it is God alone without any concurrence of our selues , which worketh all good in vs : so cleare are these sacred Testimonies for the taking away of all Freewill in man .

Enthusiastus ; It is the true application of Scripture , and not a gallantry of vanting wordes , which must ouercome me in this question : And therefore as to the Texts aboue by you alledged , so also to these last the answere is potentially included in the former sta●e of the question of Fr●ewill , and in the annexed Annotations . For it is aboue expressed , that God worketh in all our wils , either for the desiring of any thing , or for the flying from any thing ; but yet he so worketh , without any impeachment to the liberty of our will : for though God doth worke in vs , yea sometimes infallibly ▪ yet our Freewill is in no sort end angered thereby ; the reason hereof being ( as is aboue intimated ) in that the infallibility ryseth not from the vehemency of Gods motion , but from the preuision , and foresight of the readines of the will , to concurre with his inspiration . For God enclyneth not the hart of man by forcing it but only by inuiting by his inspirations : yet so , as that it is in the power of the Will to consent , or not consent to Gods inspirations . But certaine it is , that Gods preuision , and freewill are compatible , and the one is no bar to the other . Now , apply this Annotation to these last texts of Scripture , and you shall fynd how easily your supposed difficulty touching the said Authorities , and mans Freewill , is loosed and dissolued .

Well ( Arminius ) if I should grant , that for the present , I could not reply to your answeres giuen against all the former diuine Authorities , ( which admitting , I am rather to ascribe it to my owne defect , then to any defect in the said Authorities , for prooffe of the point intended : ) Yet what answere can you shape to these seuerall Texts of Scripture , by which we are taught , the● we are dead to sinne , and consequently that mans will is euer languide ▪ an● faynt ( through want of power an● freedome ) to rayse it selfe to any spirituall actions ? as where it is said : x x Ephes. 2 You ▪ who were dead in trespasses and sinnes &c ▪ And agayne we thus read : y y Ibidem . When we were dead by sinne &c.

The transparency of this obiection euen an ordinary eye can pierce ; for a● the Text sayth : We are dead by sinne ; so also it addeth in the places alleaged ▪ that we are quickned in Christ . Which addition importeth , that though of our selues we are not able to performe any ▪ spirituall actions ; yet Christ hath so quickned vs with his preuenting Grace , as that therby we are made able to produce the said spirituall actions : & thus ▪ this quickening in Christ , implyeth only an infusion of Gods Grace , ( which I willingly acknowledge ) but not a taking away of the freedome of man● will : so wildly ( as I may say ) these two● passages of Scripture are shot by you ▪ still glancing vpon one ▪ point or ▪ othe●● impertinent to the controuersy ventilated betweene vs . But I pray you ( Enthusiastus ) proceed further in your Scripturall proofes .

I must confesse , that the most forcing authorities of sacred Scripture , which either I , or my partners can alleadge for the impugning of Freewill , are already drawne out by me . And though some other Texts might be insisted vpon , yet I foresee the answere to them in your iudgment , might be appropriated out of the former Animaduersions . But ( Arminius ) grant , for the tyme , that the Scripture doth not expresly and articulately condemne the doctrine of ▪ Freewill for Heresy ; doth it therefore follow , that the doctrine therof is Orthodoxall ? Most inconsequently inferred . The Turkish Religion , and the many Heresies registred by Epiphanius , Austin , Ierome , and other Fathers of those early tymes , are not punctually and literally condemned by Gods Holy Writ ( for hardly could they be condemned particulerly by the Scripture , they rising many ages after the Scripture was written ) an● yet no man will from thence conclude● that those doctrines , or Religions 〈◊〉 true .

The like we may say heere touching the doctrine of Freewill . For ▪ the truth of the point hereis , that a doctrine o● Article of fayth is to receaue its warrant , not because the Scripture dot● not in particuler anathematize the said doctrine ; it by omission speaking nothing thereof at all : but the said doctrine receaues its authority , in that 〈◊〉 receaueth from the Scripture certain● euident and affirmatiue proofes for th● defence of the said doctrine in particuler . Therfore ( Arminius ) except yo● be able ( as I presume you are not ) to● fortify , and establish the Doctrine of Freewill with some cleare , euident , and vnanswerable Texts of Scripture , your cause is nothing aduantaged , thoug●● the former diuine passages aboue produced , do not so vnauoydably ( as ● first perhaps expected they should ) confute the doctrine of Freewill .