THE
ANATOMIE
of
Arminianisme
.
CHAP.
I.
How
soberly
we
are
to
deale
in
this
Argument
.
IF
in
any
other
Argument
especially
in
this
which
we
are
to
treate
of
,
that
rule
of
Saint
Paul
is
to
be
kept
;
Rom.
12.3
.
that
no
man
be
wise
aboue
that
he
ought
,
but
that
he
be
wise
vnto
sobriety
.
For
God
hath
put
a
great
mist
ouer
the
secrets
of
his
wisedome
,
into
which
it
is
a
sinne
to
rush
,
lest
while
wee
search
into
his
Maiesty
,
we
be
ouerpressed
by
his
glory
:
Prou
25.27
.
It
is
better
to
vnderstand
things
that
are
safe
,
then
things
that
are
high
;
and
to
keepe
Gods
commandements
,
then
to
pry
into
his
counsels
.
This
curiosity
hath
vndone
mankinde
.
Adam
,
whilest
he
would
be
like
God
in
the
knowledge
of
good
and
euill
,
lost
his
good
,
and
learned
euill
to
his
losse
,
being
punished
.
Hence
Heresies
haue
beene
bred
,
whilest
men
,
violently
carried
with
the
itching
of
their
owne
wit
,
runne
out
beyond
the
bounds
of
Gods
word
.
Hence
haue
proceeded
those
troubles
which
Sathan
hath
stirred
vp
in
this
age
(
which
is
as
fertill
of
disputes
,
as
it
is
barren
of
piety
:
)
hauing
vsed
therto
men
,
who
by
their
lewd
wit
and
rash
presumption
,
daring
to
call
God
to
account
,
and
to
prescribe
lawes
to
him
,
haue
greatly
afflicted
the
most
flourishing
Churches
of
the
low-Countries
.
Most
safe
therefore
it
is
to
follow
God
as
our
guide
,
to
vnderstand
so
much
as
hee
hath
made
manifest
to
vs
in
his
word
,
to
command
silence
to
our selues
,
where
God
himselfe
speaketh
not
.
But
we
must
haue
a
very
great
care
,
least
we
patronize
and
maintaine
the
wisdome
and
prouidence
of
God
,
with
the
damage
of
his
iustice
:
and
againe
,
lest
while
we
defend
his
iustice
,
wee
put
out
the
eyes
of
his
prouidence
.
God
is
not
to
be
thought
vniust
,
if
hee
doe
any
thing
that
doth
not
euery
way
answere
to
the
rules
we
haue
conceiued
in
our
owne
mindes
.
These
two
things
are
seriously
to
be
auoided
,
as
two
fatall
and
dangerous
rockes
;
and
yet
it
is
farre
worse
to
set
on
God
the
marke
of
iniustice
,
then
to
place
limits
to
his
prouidence
.
For
with
lesse
perill
is
God
made
a
carelesse
spectator
and
beholder
of
sinne
,
then
if
he
be
beleeued
to
be
the
author
and
incitor
to
sinne
.
Neither
is
there
any
more
capitall
mischiefe
,
then
to
transferre
on
God
the
cause
of
mans
wickednesse
.
For
thus
it
comes
to
pass
,
that
men
hauing
broken
their
bars
,
doe
scot
free
commit
all
riot
,
as
hauing
God
the
patron
and
author
of
their
wickednesse
.
And
yet
to
restraine
curiositie
,
and
to
strike
our
mindes
with
a
religious
feare
,
the
consideration
of
our
owne
meanenesse
being
compared
to
the
diuine
maiestie
,
is
much
profitable
.
For
if
any
of
vs
should
crush
to
death
an
Ant
with
his
foot
,
no
man
would
lay
to
his
charge
an
action
of
iniustice
for
it
,
although
the
Ant
hath
not
offended
him
,
although
he
hath
not
giuen
life
to
the
Ant
,
although
he
hath
destroyed
anothers
worke
,
which
cannot
be
restored
by
man
,
and
although
betweene
man
and
it
,
there
is
no
infinite
inequality
,
but
a
kinde
of
certaine
and
finite
proportion
.
But
man
hath
grieuously
offended
God
,
and
yet
God
hath
giuen
life
to
man
,
and
there
is
no
proportion
betweene
God
and
man
,
but
as
infinite
a
distance
,
as
betweene
a
finite
and
infinite
thing
.
If
therefore
God
shall
crush
those
sinfull
men
,
which
he
is
able
to
saue
;
if
patiently
tolerating
the
vessels
of
anger
,
he
shall
make
them
the
matter
of
his
glory
,
shall
any
man
expostulate
with
God
,
or
thinke
goodnesse
wanting
in
him
,
or
accuse
his
iustice
?
CHAP.
2.
That
we
are
not
therefore
altogether
to
abstaine
from
the
doctrine
of
Prouidence
and
Pre●estination
,
although
some
abuse
it
to
curiosity
and
impiety
.
And
whereto
it
is
profitable
.
THere
are
some
who
being
weary
of
the
contentions
which
proceede
from
the
doctrine
of
Prouidence
and
Predestination
,
doe
thinke
that
it
is
most
safe
for
the
peace
of
the
Church
and
quiet
of
conscience
,
not
to
touch
these
questions
,
nor
to
speake
any
words
of
them
to
the
people
,
to
be
suggested
into
them
:
seeing
that
by
these
speeches
scruples
are
fastned
in
mens
mindes
,
doubtings
are
bred
,
and
the
faith
of
the
weake
is
shaken
.
Let
the
people
be
taught
,
(
say
they
,
)
not
what
God
doth
or
decreeth
,
but
what
he
would
haue
to
be
done
by
vs
:
let
the
doctrine
of
good
Workes
be
instilled
into
their
minds
,
and
the
secrets
of
Election
and
Reprobation
left
to
God
.
Surely
this
speech
sauoureth
more
of
honesty
,
then
truth
.
For
these
men
while
they
make
shew
of
the
study
of
piety
,
and
loue
of
concord
;
they
doe
secretly
accuse
Christ
and
his
Apostles
of
imprudency
and
indiscretion
,
because
they
so
often
beate
vpon
the
doctrine
of
Election
,
in
the
new
Testament
.
And
while
they
are
held
with
a
preposterous
religion
,
they
are
the
authors
,
that
the
Pastours
of
the
Church
cut
away
a
portion
from
the
word
of
God
;
neither
doe
they
propound
to
the
people
the
intire
Doctrine
of
the
Gospell
.
And
whilest
in
a
voluntary
ignorance
they
affect
the
praise
of
modesty
,
they
require
discretion
in
God
himselfe
.
And
what
shall
we
say
to
this
;
that
without
this
Doctrine
,
due
honour
cannot
be
giuen
to
God
,
nor
our
faith
made
stable
?
For
by
the
Doctrine
of
Predestination
,
that
immeasurable
heape
of
the
goodnesse
and
loue
of
God
towards
vs
,
by
which
he
loued
vs
and
respected
vs
,
before
the
foundations
of
the
world
were
laid
,
doth
enter
into
our
mindes
.
Also
whatsouer
light
or
grace
God
doth
measure
to
vs
,
is
acknowledged
to
be
a
riuer
flowing
from
that
eternall
loue
.
By
this
doctrine
mans
merits
doe
fall
to
the
ground
;
and
the
imaginary
faculty
of
free-will
in
things
pertaining
to
saluation
,
doth
vanish
away
.
The
confidence
of
our
saluation
will
also
stagger
,
vnlesse
it
be
vpholden
by
the
immutable
decree
of
God
,
and
not
by
mans
free-will
.
This
doctrine
also
is
a
great
lightning
of
our
sorrowes
,
and
mittigation
of
all
bitternesse
:
while
we
consider
that
all
things
,
euen
those
that
are
most
grieuous
,
turne
to
the
good
of
them
,
who
are
called
by
the
purpose
of
God
.
Neither
is
there
any
more
forcible
instigation
to
good
workes
,
then
the
acknowledgement
of
that
eternall
loue
,
wherewith
God
,
in
Christ
,
hath
loued
vs
before
all
worlds
.
Finally
,
by
this
doctrine
we
are
taught
to
search
into
our selues
and
to
try
our
owne
consciences
,
to
finde
in
vs
,
and
to
stirre
vp
the
testimonies
of
our
election
;
knowing
that
our
owne
endeauour
and
care
ought
to
further
the
election
of
God
,
and
that
by
the
way
of
hell
,
that
is
,
by
impenitency
and
vnbeliefe
,
it
is
impossible
to
come
to
heauen
.
This
Doctrine
therefore
,
the
Scripture
being
our
guide
,
may
profitably
be
propounded
,
so
we
keepe
mediocrity
betweene
affected
ignorance
,
and
rash
curiosity
;
and
follow
such
a
moderation
,
that
while
we
doe
auoide
things
vnlawfull
,
we
doe
not
abstaine
from
those
that
are
lawfull
.
In
this
worke
we
haue
to
doe
with
men
which
offend
both
wayes
,
and
doe
runne
vpon
either
extremity
:
For
if
any
one
,
Arminius
doth
breake
into
the
secrets
of
God
,
and
doth
with
a
scrupulous
curiosity
cut
into
peeces
the
decree
of
Election
;
and
yet
the
same
man
doth
extenuate
the
whole
doctrine
of
Election
,
as
a
thing
,
which
if
it
were
not
knowne
;
Gods
loue
by
it
would
not
be
diminished
towards
vs
,
nor
any
iniury
done
to
his
grace
:
They
which
denie
this
election
(
saith
he
)
denie
that
which
is
true
,
In
Perkin
.
Pag.
84.
but
without
any
wrong
to
the
grace
or
mercy
of
God
.
CHAP.
III.
What
the
prouidence
of
God
is
.
How
farre
it
extends
.
That
God
is
not
the
author
of
sinne
.
What
permission
is
.
And
what
blinding
and
hardening
is
.
I.
PRouidence
is
a
diuine
vertue
,
the
gouernesse
of
all
things
,
by
which
God
hath
fore-knowne
and
fore-ordained
from
eternity
,
both
the
ends
of
all
things
,
and
the
meanes
tending
to
those
ends
.
II.
All
things
being
present
to
God
,
there
is
nothing
which
from
eternity
he
hath
not
foreseene
:
But
whether
hee
hath
made
a
peculiar
decree
for
all
seuerall
euents
,
it
may
be
doubted
.
For
it
doth
not
seeme
likely
that
God
,
from
eternity
,
hath
decreed
,
how
many
eares
of
Corne
shall
grow
in
the
Neapolitan
or
any
other
field
;
or
how
many
shreds
hang
on
the
torne
beggars
coate
,
or
couering
:
Because
these
things
haue
no
respect
of
good
or
euill
,
neither
doe
they
adde
to
the
glory
of
God
,
or
protection
of
the
world
:
Summ
:
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
Wormes
.
Not
that
those
little
things
doe
escape
the
knowledge
of
God
,
or
that
God
cannot
extend
his
prouidence
to
them
,
but
because
it
doth
not
seem
conuenient
to
his
so
great
wisdome
,
to
decree
any
thing
which
doth
adde
nothing
to
his
glory
,
or
to
the
protection
of
the
vniuerse
.
Surely
God
hath
,
from
eternity
,
fore-knowne
all
things
,
euen
those
that
are
least
:
But
hee
hath
onely
pre-ordained
and
decreed
those
things
which
haue
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
bee
resisted
.
Rom.
9.20
.
God
speaketh
of
himselfe
.
Esay
.
46.10
.
My
Counsell
shall
stand
,
and
I
will
doe
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
booke
against
Perkins
,
the
60.
page
,
is
of
opinion
,
that
God
may
make
frustrate
that
particular
end
which
hee
hath
propounded
to
himse
fe
;
and
page
198.
doth
thinke
that
the
antecedent
will
of
God
may
be
resisted
:
But
how
truely
,
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
onely
iust
,
but
also
iustice
it selfe
:
And
it
is
as
impossible
that
hee
who
is
iustice
it selfe
should
sinne
,
or
be
the
author
of
sinne
,
as
that
whitenesse
should
blacke
the
wall
,
or
heate
make
one
cold
.
Neither
doth
God
onely
doe
the
thing
that
is
iust
,
but
therefore
the
thing
is
iust
,
because
God
doeth
it
.
And
surely
that
idle
deuise
of
some
,
is
to
be
hissed
out
,
who
say
,
that
God
,
though
he
doth
enforce
men
to
sinne
,
yet
himselfe
doth
not
sin
;
because
there
is
no
sin
where
there
is
no
law
,
and
God
is
bound
by
no
laws
.
I
confesse
indeed
that
God
is
obnoxious
to
no
Law
:
And
yet
it
is
certaine
,
that
hee
can
doe
nothing
that
is
contrary
to
his
owne
Nature
.
God
cannot
lie
,
because
hee
is
truth
it selfe
.
God
cannot
sinne
,
because
he
is
perfect
righteousnesse
it selfe
.
These
speeches
,
that
sinne
is
committed
eyther
by
Gods
procuring
or
furthering
,
are
altogether
to
be
rooted
out
of
diuinity
.
V.
Man
by
his
owne
fault
hath
brought
destruction
to
himselfe
,
neither
can
the
fall
of
man
be
imputed
to
God
.
Thy
destruction
,
O
Israell
,
is
from
thy selfe
;
but
in
mee
is
thy
helpe
.
Hosea
12.9.10
.
As
in
the
generation
of
the
Infant
,
the
sunne
and
man
doe
worke
together
;
yet
if
a
monster
be
generated
,
it
is
not
ascribed
to
the
sunne
,
but
to
man
:
For
therefore
is
the
monster
bred
,
because
through
the
defect
of
the
organs
,
or
the
euill
affection
of
the
matter
,
the
vniuersall
agent
cause
is
withdrawne
from
the
accustomed
course
.
Euen
so
to
humane
actions
,
God
and
mans
will
doe
concurre
,
yet
if
any
euill
bee
in
the
action
,
it
ought
not
to
be
ascribed
to
God
,
but
to
the
disposition
of
mans
will
.
VI.
And
yet
the
Scripture
doth
sometimes
vse
those
phrases
of
speech
,
which
doe
yeeld
occasion
to
the
prophane
,
of
imputing
their
sinnes
to
God
,
as
being
committed
by
his
will
and
incitation
.
It
is
well
knowne
with
how
great
wickednesse
,
the
sonnes
of
Iacob
,
moued
with
enuy
,
sold
their
brother
Ioseph
:
Of
this
fact
Ioseph
himselfe
thus
speaketh
.
Genes.
●0
.
Yee
indeede
thought
euill
against
mee
,
but
God
meant
it
vnto
good
,
that
hee
might
saue
much
people
aliue
.
As
if
GOD
had
beene
the
authour
of
this
fact
.
The
Scripture
saith
of
the
sonnes
of
Samuel
,
that
they
did
not
obey
their
fathers
admonitions
,
because
God
would
slay
them
.
1.
Samuel
2.25
.
And
1.
King
.
2.
the
malignant
spirit
sets
himselfe
before
the
tribunall
of
God
,
and
offers
to
God
his
seruice
,
to
deceiue
the
Prophets
:
To
whom
God
said
,
Thou
shalt
deceiue
,
and
thou
shalt
preuaile
:
Goe
forth
,
and
doe
so
.
Shemei
curseth
Dauid
with
foule
imprecations
.
2.
Samuel
26.
which
Dauid
receiues
as
done
by
the
incitation
of
God
.
Let
him
curse
(
saith
hee
)
for
God
hath
said
vnto
him
;
Curse
Dauid
.
Very
grieuous
calamities
followed
Dauids
adultery
with
Bathsheba
,
and
his
murther
of
Vrias
,
by
the
rebellion
of
his
sonne
Absalon
,
who
droue
his
father
from
his
kingdome
,
and
openly
abused
his
wiues
.
Nathan
,
sent
to
Dauid
from
God
,
doth
declare
how
these
things
came
to
passe
,
in
these
wordes
:
Thou
didst
this
secretly
,
but
I
will
doe
these
things
before
all
Israell
.
2.
Sam.
12.
Satan
afflicted
Iob
,
the
Chaldees
steale
away
his
goods
;
what
saith
this
seruant
of
God
to
these
things
?
The
Lord
(
saith
hee
)
hath
giuen
,
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
childe
Iesus
,
whom
thou
hast
annointed
,
both
Herod
,
and
Pontius
Pilate
,
and
the
Gentiles
,
and
the
people
of
Israell
,
are
assembled
together
,
to
doe
whatsoeuer
thy
hand
and
thy
counsell
haue
determined
before
to
bee
done
.
Saint
Paule
,
in
his
first
chapter
of
the
Epistle
of
the
Romans
,
speaking
of
the
people
that
were
worshippers
of
Idols
,
and
were
giuen
ouer
to
all
wickednesse
,
saith
,
that
God
gaue
them
vp
to
vile
and
wicked
affections
,
that
they
might
doe
these
enormious
things
.
God
himselfe
doth
witnesse
,
Exod.
10.
&
Rom.
9.
That
he
hardned
Pharaohs
hart
.
Finally
who
doth
not
tremble
at
these
words
of
God
which
are
set
downe
in
the
sixt
Chap.
of
Esay
.
Make
the
hart
of
this
people
fat
,
and
make
their
eares
heauy
,
and
shut
their
eyes
:
Least
they
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
so
conuert
and
be
healed
.
Least
any
prophane
person
should
abuse
these
things
,
to
the
vnloosing
of
the
claspe
of
intemperancy
;
and
least
any
whose
heart
is
hardned
against
the
word
of
God
,
should
impute
the
hardnesse
of
it
to
God
,
who
cannot
be
resisted
.
As
that
yong
man
in
Plautus
,
In
●ulularia
.
thus
excusing
himselfe
;
Deus
mihi
impulsor
fuit
:
God
was
an
incitor
to
me
,
it
was
he
drew
mee
to
her
:
therefore
some
things
are
to
be
set
downe
wherby
this
question
may
be
cleered
,
and
the
truth
may
be
brought
out
of
this
darkenesse
.
VII
.
Before
all
other
things
wee
admonish
,
that
the
middle
way
be
kept
betweene
the
two
extreames
.
One
whereof
is
,
to
make
God
the
authour
of
sinne
;
the
other
is
to
assigne
any
thing
to
be
done
,
God
being
vnwilling
,
ignorant
,
or
not
regarding
,
as
if
sitting
in
a
watch-tower
he
did
expect
casuall
euents
depending
vpon
chance
,
or
vpon
mans
pleasure
.
Let
him
runne
into
neither
of
these
,
who
would
acknowledge
the
prouidence
of
God
without
damage
of
his
iustice
,
not
fathering
his
sinnes
vpon
him
,
and
would
not
call
in
ignorance
or
neglect
of
things
in
God
,
for
the
defence
of
his
iustice
.
VIII
.
First
therefore
,
it
must
be
graunted
that
sinne
is
not
committed
without
Gods
permission
:
Neither
ought
this
word
of
permitting
offend
any
one
as
if
it
derogated
from
the
care
and
prouidence
of
God
,
seeing
Saint
Paul
himselfe
in
the
14.
chapter
of
the
Acts
doth
vse
this
word
;
where
he
saith
to
the
men
of
Lycaonia
,
God
in
times
past
[
](A69245-e13560-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
suffered
all
nations
to
walke
in
their
owne
wayes
;
therefore
God
suffered
sinne
.
To
permit
sinne
is
,
not
to
hinder
it
when
thou
canst
:
thence
it
comes
to
passe
that
there
are
so
many
meanes
of
permitting
sinne
,
as
of
hindring
it
.
God
doth
hinder
sinne
two
manner
of
wayes
;
either
by
his
Iustice
,
or
by
his
Power
.
By
his
Iustice
he
hindereth
sinne
,
by
commanding
,
by
forbidding
,
by
admonishing
,
by
threatning
,
and
by
promising
.
By
his
power
he
doth
hinder
it
,
when
he
doth
take
away
ability
,
or
remoue
the
occasion
of
sinning
,
or
by
the
efficacy
of
his
spirit
,
doth
change
and
encline
to
piety
our
wils
that
are
prone
to
sin
.
The
former
is
a
morall
impediment
,
the
latter
a
naturall
,
or
euen
a
supernaturall
.
According
to
these
meanes
of
hindering
sinne
,
the
meanes
of
permitting
it
are
also
diuers
:
For
God
doth
permit
sinne
either
by
vnloosing
the
Law
,
and
giuing
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
neuer
permit
sinne
:
after
the
latter
manner
he
doth
permit
it
;
which
he
doth
in
not
hindring
that
man
should
assay
it
;
and
in
not
giuing
a
certaine
succour
and
measure
of
his
grace
,
which
if
it
were
present
,
the
sinne
might
be
preuented
.
IX
.
This
permission
is
a
certaine
act
of
the
diuine
will
,
seeing
it
is
voluntary
;
for
God
doth
nothing
vnwitting
or
vnwilling
:
God
therefore
permits
sinne
,
because
he
will
permit
it
;
neither
had
he
permitted
it
,
if
it
had
not
beene
good
that
it
should
be
permitted
:
for
if
there
were
not
euill
,
it
would
not
be
known
what
is
good
:
euen
as
we
should
not
know
what
light
were
,
vnlesse
there
were
a
night
;
neither
had
his
iustice
(
whereby
he
punisheth
,
nor
his
mercy
whereby
he
pardoneth
)
beene
made
knowne
,
nor
his
wisedome
,
whereby
he
can
draw
good
out
of
euill
;
nor
his
infinite
loue
,
whereby
hee
sent
his
sonne
into
the
world
that
he
might
die
for
vs
;
not
that
God
doth
stand
in
neede
of
our
wickednesse
to
illustrate
his
glory
,
but
because
,
otherwise
,
man
could
not
come
to
that
full
felicity
to
which
hee
was
created
.
For
God
cannot
be
perfectly
knowne
,
and
therefore
not
perfectly
loued
,
so
long
as
his
iustice
and
mercy
is
vnknowne
:
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
haue
beene
wished
that
man
had
not
sinned
,
yet
in
respect
of
the
vniuersall
good
,
whereof
regard
is
rather
to
be
had
,
God
ought
not
to
haue
vsed
his
power
to
haue
hindred
sinne
,
that
it
might
not
haue
beene
committed
.
X.
Furthermore
,
although
God
doth
permit
the
Diuels
and
men
to
sinne
,
yet
doth
hee
not
so
let
loose
the
reynes
to
them
,
but
that
they
are
held
fast
bound
by
the
bonds
of
his
prouidence
,
and
whilest
they
wander
out
of
the
path
of
righteousnesse
,
they
are
yet
included
within
the
limits
of
his
prouidence
,
that
they
should
not
hurt
them
whom
God
loues
:
For
although
mans
will
hath
corrupted
it selfe
;
yet
is
not
therefore
the
gouernment
of
God
diminished
,
to
which
the
willes
of
men
are
subiect
,
how
much
soeuer
they
are
aduerse
to
his
commandement
,
and
driuen
with
the
spirit
of
rebellion
doe
gnash
their
teeth
against
his
gouernment
.
XI
.
The
principall
faculties
of
the
soule
are
two
,
the
Vnderstanding
,
and
the
Will
;
the
one
by
which
man
knoweth
,
and
the
other
by
which
hee
moues
himselfe
.
By
the
vnderstanding
,
we
are
learned
or
vnlearned
,
by
the
will
,
we
are
eyther
good
or
euill
.
That
which
in
the
vnderstanding
is
to
affirme
or
deny
,
that
in
the
will
,
is
to
desire
or
to
refuse
.
God
doth
not
put
wicked
desires
into
the
minde
:
but
he
doth
often
cast
darknes
into
the
mind
,
and
in
his
iust
iudgement
doth
blinde
the
vnderstanding
,
striking
the
rebells
with
a
giddinesse
,
and
making
them
drunke
with
the
spirit
of
sleepe
;
yea
truely
,
no
otherwise
then
the
master
doth
iustly
blow
out
his
seruants
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
hauing
taken
away
this
light
,
the
erring
will
doth
stumble
,
and
grieuously
offend
;
but
hardnesse
of
heart
doth
,
of
it selfe
,
follow
this
blindnesse
of
minde
.
For
Saint
Iohn
ioyneth
these
together
as
hanging
one
vpon
another
.
Chap.
12.40
.
God
hath
blinded
their
eyes
,
and
hardned
their
hearts
.
By
this
meanes
latter
sinnes
,
are
made
the
punishment
of
former
sinnes
;
as
Saint
Austin
teacheth
at
large
in
his
fift
booke
against
Iulian.
Chap.
3.
For
by
the
very
same
thing
,
whereby
man
by
his
latter
sinnes
is
made
more
wicked
,
by
the
same
he
is
also
made
more
miserable
:
Not
that
sinne
is
sent
from
God
as
a
punishment
,
but
because
God
doth
vse
for
a
punishment
that
sinne
which
is
not
from
him
.
And
hence
doth
that
doctrine
of
a
bare
and
carelesse
permission
vanish
;
because
a
iudge
doth
not
punish
by
a
carelesse
permission
;
but
by
decreeing
or
iudging
according
to
iustice
.
XII
.
The
subministration
,
and
furnishing
of
the
outward
meanes
of
saluation
,
such
as
are
the
word
and
sacraments
doe
also
worke
to
this
obduration
,
and
hardnesse
of
heart
.
For
vnlesse
God
moue
the
heart
by
the
powerfull
grace
of
his
spirit
,
mans
wickednesse
is
more
stirred
vp
by
those
outward
helpes
,
and
hauing
cast
off
this
troublesome
yoake
,
he
is
carried
through
by-waies
,
and
doth
violently
throw
down
himselfe
with
greater
ruine
:
And
then
is
fulfilled
that
which
is
said
in
the
81.
Psalme
.
I
gaue
them
vp
to
their
owne
hearts
lusts
,
that
they
might
walke
in
their
owne
counsells
.
But
yet
,
that
you
might
know
that
this
hardnesse
of
heart
doth
proceede
from
man
himselfe
;
the
Scripture
doth
not
onely
say
,
that
God
hardned
Pharaohs
heart
:
but
Pharaoh
himselfe
is
said
to
haue
harden●d
his
owne
heart
.
Exod
,
8.15
.
Neyther
is
that
of
Saint
Paule
,
Rom.
1.
any
otherwise
to
be
vnderstood
;
That
God
deliuereth
ouer
the
wicked
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
reprobate
minde
and
vile
affections
:
For
this
reprobate
minde
,
these
vile
affections
are
not
put
into
the
wicked
by
God
,
but
they
being
in
the
vngodly
,
God
hauing
put
out
his
light
,
doth
suffer
these
vile
affections
to
exercise
their
authority
ouer
them
;
as
Thomas
teacheth
.
Lib.
2.
Quest.
79.
Art.
1.
XIII
.
Furthermore
,
they
are
two
sorts
of
them
whose
hearts
are
hardned
;
for
besides
that
hardnesse
of
heart
which
is
common
to
all
the
reprobates
,
whereby
a
man
is
left
to
himselfe
,
whence
it
commeth
that
hee
doth
alwaies
grow
worse
,
there
are
some
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
men
of
a
high
ranke
of
wickednesse
,
whom
God
doth
deliuer
to
Sathan
with
a
peculiar
and
extraordinary
vengeance
;
such
as
were
Pharaoh
,
Saul
and
Iudas
.
XIV
.
Euery
positiue
being
doth
depend
vpon
God
as
vpon
the
first
and
principall
entity
,
neither
can
the
creature
moue
it selfe
without
the
assistance
and
sustentation
of
God
:
For
by
him
we
liue
,
and
moue
,
and
haue
our
bring
,
Acts
17.
Neither
doth
he
onely
worke
by
influence
into
the
creatures
,
or
assist
them
by
a
generall
power
and
influence
,
but
also
by
his
peculiar
assistance
,
by
which
he
doth
sustaine
and
direct
seuerall
actions
.
The
euents
which
follow
of
seuerall
actions
doe
declare
this
,
which
he
doth
witnesse
,
doe
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
affirme
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
giue
his
influence
into
humane
actions
,
sustayning
the
agent
,
and
directing
the
actions
,
setting
bounds
to
them
,
ordering
the
euents
,
and
drawing
good
out
of
euill
;
yet
must
it
not
therefore
be
thought
that
God
doth
instigate
to
euill
actions
,
or
to
haue
forced
Eue
to
the
eating
of
the
forbidden
tree
.
To
the
clearing
of
which
assertion
,
we
say
that
God
doth
not
onely
worke
by
the
creature
,
but
also
worke
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
totall
cause
of
any
action
:
which
creature
,
if
it
doth
worke
voluntary
,
may
by
his
concurrence
pollute
the
action
wherein
there
is
the
concurrence
of
God
,
and
determinate
it
to
euill
:
By
this
meanes
the
whole
fault
doth
remaine
with
the
creature
.
For
God
effectually
infusing
into
the
creature
,
doth
not
take
away
from
it
the
free
contribution
of
its
owne
power
.
If
man
sinneth
any
thing
in
an
humane
action
,
the
concurrence
of
God
is
naturall
,
but
the
concurrence
of
the
creature
is
morall
:
whatsoeuer
was
naturall
in
the
eating
of
the
forbidden
Apple
was
from
God
;
whatsoeuer
was
morall
and
straying
from
the
path
of
iustice
,
was
from
man
.
As
God
doth
giue
to
a
lame
liuing
creature
the
power
of
going
,
yet
is
not
his
lamenesse
from
God
;
so
though
God
doth
giue
to
man
the
faculty
of
willing
,
and
doth
sustaine
the
naturall
motion
of
the
will
,
and
the
act
of
willing
;
yet
if
any
euill
come
which
doth
defile
that
act
,
it
must
not
be
said
to
be
from
God
:
Man
is
the
effector
of
sinne
,
God
the
permitter
.
That
act
in
which
there
is
deformity
,
is
naturally
good
,
in
as
much
as
it
is
from
God
:
but
morally
euill
,
in
as
much
as
it
is
from
man
.
The
action
in
which
the
sinne
is
,
is
one
thing
,
the
deformity
of
the
action
in
which
formally
the
sinne
is
,
is
another
thing
.
To
the
action
it selfe
God
doth
concurre
with
man
,
but
not
to
the
sinne
.
XVI
.
Neither
is
God
to
be
blamed
that
he
doth
concurre
with
the
creature
,
which
hee
knoweth
will
abuse
his
concurrence
and
assistance
to
sinning
:
For
mans
vice
cannot
straighten
the
limits
of
Gods
power
,
nor
dissolue
that
eternall
law
,
by
which
the
whole
frame
of
nature
doth
stand
,
nor
pull
away
that
naturall
necessity
,
whereby
the
creature
cannot
moue
it selfe●
,
without
the
assistance
of
God
.
So
the
Soule
although
it
knowes
that
the
body
will
abuse
her
mouing
power
to
halting
,
doth
not
keep
back
her
mouing
force
,
or
abstaine
from
the
motion
of
the
body
.
Neither
will
therefore
the
power
of
God
be
diminished
in
naturall
things
,
or
his
influence
cease
,
because
in
morall
things
,
the
will
of
man
is
disobedient
to
the
law
of
God
:
Yea
,
God
cannot
require
obedience
from
the
creature
,
vnlesse
he
should
sustaine
it
,
and
giue
to
it
power
of
mouing
it selfe
.
XVII
.
As
the
Sunne
is
not
the
cause
of
darkenesse
,
although
darkenesse
doth
necessarily
follow
the
absence
of
it
:
So
God
seeing
he
is
the
most
exact
iustice
,
is
not
the
cause
of
sinne
,
although
inordinate
affections
,
blindenesse
of
minde
,
&
the
prauity
of
the
will
,
doe
necessarily
follow
the
deniall
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
abstaine
from
this
kinde
of
speaking
.
XVIII
.
Although
wicked
men
doe
worke
freely
,
and
of
their
owne
motion
are
carried
to
sinne
,
God
not
alluring
nor
forcing
them
:
yet
it
is
certaine
,
that
the
euents
which
doe
follow
thence
are
directed
and
gouerned
by
Gods
prouidence
.
For
as
the
downefall
of
the
running
water
,
inclining
to
the
lower
parts
,
may
be
turned
,
the
channell
being
guided
by
the
diligence
of
the
conueyor
:
so
although
wicked
men
of
their
owne
disposition
are
prone
to
sinne
,
yet
by
the
prouidence
of
God
and
his
secret
counsell
,
they
are
inclined
to
commit
this
sinne
rather
then
that
,
that
they
may
serue
the
execution
of
the
iudgements
of
God
,
when
he
will
vse
them
either
to
punish
any
ones
wickednesse
,
or
to
try
the
faith
of
the
godly
,
or
to
stirre
vp
their
sloathfulnesse
.
This
similitude
Salomon
doth
vse
,
Prou.
21.
The
heart
of
the
King
is
in
the
hand
of
the
Lord
,
as
the
riuers
of
waters
,
and
hee
turnes
it
whether
he
will
.
By
this
meanes
as
Saint
Peter
saith
,
Act.
4.
The
wicked
doe
whatsoeuer
things
the
hand
of
God
and
his
purpose
had
determined
to
be
done
.
Hence
it
is
that
God
saith
,
Esay
5.
that
hee
will
whistle
for
the
remote
nations
,
to
say
waste
Iudea
.
And
Chap.
10.
hee
cals
Ashur
the
rod
of
his
wrath
.
Ieroboam
seekes
after
nouelties
,
and
doth
practise
a
reuolting
from
Salomon
;
Ahias
the
Prophet
sent
from
God
,
doth
declare
to
him
the
euent
of
this
attempt
:
God
did
not
instill
this
rebellion
into
his
heart
,
which
was
before
conceiued
;
but
hardned
his
minde
,
which
was
already
euill
,
to
the
daring
this
wicked
attempt
,
that
he
might
vse
the
wicked
man
to
punish
the
sinnes
of
Salomon
and
Rehoboam
.
As
therefore
Horse-leaches
applyed
to
the
parts
of
a
sicke
man
,
while
they
satisfie
their
owne
gorge
,
doe
performe
the
intent
of
the
Physitian
:
so
wicked
men
,
whilest
they
rage
against
good
men
,
besides
their
owne
intention
,
they
further
the
purpose
of
God
:
as
Esay
teacheth
in
his
tenth
Chapter
;
where
God
saith
that
hee
had
decreed
to
vse
the
King
of
Assiria
to
punish
the
hypocrisie
of
Israel
,
but
that
this
minde
was
not
in
the
King
,
being
led
onely
by
ambition
and
desire
of
prey
:
Thus
God
vsed
the
wickednesse
of
the
brethren
of
Ioseph
to
keepe
famine
from
his
people
:
and
the
treason
of
Iudas
,
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
Galile
to
Bethlehem
,
that
there
shee
might
be
deliuered
,
and
so
the
prophesie
of
Michai
be
fulfilled
.
Euen
they
which
resist
the
commandement
of
God
,
helpe
forward
his
prouidence
,
and
like
Rowers
which
set
their
backes
that
way
which
they
goe
.
God
by
the
folly
of
men
,
doth
worke
the
purposes
of
his
wisedome
;
he
doth
vse
vniust
men
to
the
exercising
of
his
iustice
:
as
if
one
with
a
crooked
staffe
should
strike
a
straight
blow
.
XIX
.
Whensoeuer
God
letting
loose
the
reines
to
Sathan
,
doth
permit
him
to
tempt
any
man
,
Sathan
truely
may
allure
the
appetite
by
propounding
Obiects
,
or
trouble
the
phantasie
by
the
alteration
of
the
humours
of
the
body
,
but
he
cannot
compell
the
will
;
otherwise
the
man
should
not
sinne
but
Sathan
:
Neither
could
God
iustly
punish
a
man
for
sinne
,
to
which
hee
had
beene
compelled
by
an
outward
cause
,
without
his
owne
inclination
.
XX.
But
because
God
,
when
hee
would
auenge
the
contumacy
of
his
enemies
,
or
punish
the
sinnes
of
his
owne
,
doth
sometimes
vse
Sathan
as
his
minister
;
the
holy
Scripture
doth
attribute
one
and
the
same
euent
both
to
God
and
to
Sathan
.
So
1
Sam.
16.
the
euill
spirit
troubling
Saul
,
is
said
to
be
from
God
.
and
1
Chro.
21.
Sathan
is
said
to
haue
rose
vp
against
Israel
,
and
to
haue
stirred
vp
Dauid
to
number
the
people
;
and
2
Sam.
24.
it
is
attributed
to
God
.
There
God
is
to
be
considered
as
a
iust
iudge
,
and
Sathan
as
an
incitour
of
the
wickednesse
.
By
these
instructions
well
conceiued
,
the
way
of
ex●using
Saint
Austen
will
easily
be
found
,
from
whom
sometimes
there
fall
some
speeches
which
trouble
tender
eares
,
if
they
be
not
moderated
with
a
fit
interpretation
;
such
is
that
which
he
saith
of
Shemei
cursing
Dauid
,
in
his
Booke
de
Gratia
&
libero
arbitrio
.
Cap.
20.
What
wise
man
doth
vnderstand
how
the
Lord
said
to
this
man
,
Curse
Dauid
?
For
he
did
not
bid
him
by
commanding
him
,
that
his
obedience
should
be
praised
;
bu
because
God
inclined
his
will
,
which
by
his
owne
proper
vice
was
euill
,
to
this
sinne
,
by
his
iust
and
secret
iudgement
,
and
therefore
is
it
said
,
the
Lord
bid
him
.
And
Cap.
22.
God
worketh
in
the
hearts
of
men
to
incline
their
wils
whithersoeuer
he
will
,
either
to
good
things
of
his
own
mercy
,
or
to
euill
things
according
to
their
deserts
.
And
against
Iulian
the
Pelagian
,
lib.
5.
cap.
3.
Many
other
things
we
might
rehearse
,
in
which
it
would
plainely
appeare
,
that
the
heart
is
made
peruerse
by
the
secret
iudgement
of
God
,
that
the
truth
which
is
said
might
not
be
heard
,
and
so
man
might
sinne
,
that
sinne
might
be
the
punishment
of
a
former
sinne
:
Yea
,
in
the
same
place
,
he
doth
contend
against
Iulian
,
that
those
which
are
deliuered
vp
to
their
owne
desires
,
are
driuen
into
sinnes
by
the
diuine
power
.
Neither
doth
Thomas
teach
things
vnlike
these
,
in
his
Commentary
vpon
the
Epistle
to
the
Romanes
,
and
the
ninth
Chapter
.
CHAP.
IIII.
Of
the
will
of
God
.
I.
THE
will
in
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
rationall
appetite
;
whereby
man
of
his
own
accord
,
&
with
knowledge
,
doth
moue
himselfe
to
obtaine
good
,
whether
it
be
truely
good
,
or
good
onely
in
shew
,
and
in
the
opinion
of
man
.
But
sometimes
the
will
is
not
taken
for
the
faculty
whereby
wee
will
,
but
for
the
act
of
willing
or
desiring
:
sometimes
it
is
taken
for
the
thing
it selfe
which
wee
will
,
after
the
same
manner
as
Saint
Paule
speaketh
,
1.
Thes.
4.
That
the
will
of
God
is
our
sanctification
.
II.
Will
,
in
God
,
is
not
a
rationall
appetite
;
for
God
is
not
capable
of
any
appetite
,
yea
,
nor
reason
:
But
the
will
of
God
,
is
that
act
of
willing
,
whereby
hee
doth
eyther
command
,
or
appoint
and
decree
.
III.
For
the
will
of
God
is
two-fold
,
the
one
is
his
decree
,
the
other
is
his
commandement
.
The
decree
of
God
,
belongeth
to
the
prouidence
of
God
,
and
the
commandement
of
God
,
belongeth
to
his
iustice
:
By
his
decree
,
hee
doth
appoint
and
dispose
the
euents
of
things
;
by
his
commandement
hee
doth
gouerne
our
actions
.
By
the
former
will
,
God
doth
appoint
what
he
will
haue
done
;
by
the
latter
,
what
he
would
haue
vs
doe
.
To
the
former
all
creatures
obey
,
euen
the
Diuels
themselues
;
to
the
latter
onely
the
faithfull
,
and
yet
not
that
perfectly
.
IV.
These
faithfull
men
are
esteemed
iust
,
not
because
they
obey
the
decree
of
God
,
but
because
they
are
obedient
to
his
commandement
.
So
the
wicked
sonne
,
wishing
the
death
of
his
sicke
father
,
doth
sinne
against
the
will
of
God
,
although
his
wicked
minde
doth
consent
with
the
decree
of
God
:
On
the
other
side
,
the
sonne
which
doth
pray
to
God
for
the
health
of
his
sicke
father
,
doth
obey
the
will
of
God
,
although
by
the
decree
of
God
his
death
is
certaine
,
and
the
desire
of
the
good
sonne
,
is
contrary
to
the
purpose
of
God
.
God
forbids
murther
;
and
yet
hee
decreed
that
the
Iewes
should
kill
Christ
,
by
which
fact
they
sinned
against
God
,
howsoeuer
they
fulfilled
his
decree
.
Act.
2.23
.
Vorstius
himselfe
doth
acknowledge
,
That
God
would
not
haue
had
his
people
so
soone
sent
away
by
Pharaoh
,
viz.
because
God
had
decreed
not
to
bend
the
heart
of
Pharaoh
to
obedience
:
But
as
concerning
the
commandement
,
it
is
no
doubt
but
God
commanded
Pharaoh
,
that
hee
should
send
away
the
people
without
delay
;
for
therefore
God
inflicted
vpon
him
so
many
scourges
;
because
he
did
not
obey
the
commandement
of
God
.
Neither
by
this
will
Vorstius
make
God
guilty
of
Hypocrisie
,
or
fraudulent
dissimulation
;
as
he
doth
falsely
lay
to
our
charge
.
V.
These
two
willes
,
the
Scripture
doth
sometimes
mixe
,
and
take
them
promiscuously
one
for
another
.
So
when
Christ
,
Iohn
6.
saith
,
that
he
descended
from
Heauen
,
that
hee
might
not
doe
his
owne
will
,
but
the
will
of
him
that
sent
him
;
it
is
certaine
that
Christ
vnderstandeth
both
these
two
willes
,
because
Christ
by
those
actions
did
both
fulfill
all
righteousnesse
,
and
also
did
execute
the
decree
of
God
:
And
therefore
eyther
of
these
willes
is
called
the
purpose
of
God
.
Esay
.
46.10
,
Luke
7.30
.
Act.
20.27
.
VI.
This
decree
of
God
,
is
properly
,
and
by
it selfe
,
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
,
then
his
will
,
and
rather
a
declaration
,
wherein
God
doth
make
knowne
to
man
,
by
what
meanes
he
may
be
pleased
,
then
what
hee
hath
absolutely
appointed
to
come
to
passe
.
For
onely
of
the
will
of
God
,
so
properly
called
,
is
that
true
which
is
saide
,
Psalme
115.
God
doth
whatsoeuer
hee
will
.
VII
.
The
promises
and
threatnings
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
passe
;
if
man
obey
the
law
,
or
if
he
doe
not
obey
it
;
if
man
beleeue
the
Gospell
,
or
if
he
doe
not
beleeue
it
.
Perhaps
the
promises
and
threatnings
of
God
,
Obiect
.
are
his
conditionall
decree
,
and
depending
vpon
the
performance
of
the
condition
by
the
pleasure
of
man
.
But
this
cannot
truely
be
said
:
For
if
it
should
be
so
,
Answ.
this
decree
would
not
be
certaine
by
the
will
of
God
,
although
the
euent
was
certainely
foreseene
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
hee
decrees
it
,
he
knoweth
will
neuer
be
fulfilled
.
When
a
master
saith
to
a
seruant
,
if
you
will
doe
thus
,
you
shall
haue
this
reward
,
he
doth
declare
,
that
hee
will
then
giue
the
reward
,
when
the
condition
is
fulfilled
.
But
God
willeth
nothing
,
which
hee
willed
not
from
eternity
.
Indeede
God
doth
promise
life
vnder
the
condition
of
obedience
,
but
hee
doth
decree
nothing
vnder
that
doubtfull
condition
.
Hee
doth
not
elect
Peter
if
hee
shall
beleeue
,
but
hee
electeth
him
to
faith
,
that
he
might
be
saued
:
Neither
was
he
onely
willing
to
preserue
the
Niniuites
if
they
would
be
turned
,
but
hee
also
gaue
them
repentance
whereby
they
turned
.
VIII
.
They
which
say
that
Gods
decree
is
his
secret
will
,
but
his
commandement
,
his
reuealed
will
,
seeme
to
me
,
to
speake
inconsiderately
:
For
many
things
are
made
knowne
to
vs
of
the
decrees
of
God
,
not
onely
those
things
which
are
made
manifest
by
the
euents
,
but
also
may
other
things
,
which
God
in
his
word
hath
taught
vs
shall
come
to
passe
.
As
the
comming
of
Christ
,
the
resurrection
,
&c.
IX
.
Thomas
,
and
the
Schoole-men
,
doe
distinguish
the
will
of
God
,
In
voluntatem
beneplaciti
,
&
voluntatem
signi
;
Into
the
will
of
his
good
pleasure
,
and
the
will
of
his
signe
,
that
is
,
his
signified
and
reuealed
will
;
The
members
of
which
distinction
,
fall
one
into
another
:
For
many
things
of
the
will
of
his
good
pleasure
are
signified
to
vs
:
Neither
is
the
word
beneplaciti
,
good
pleasure
,
which
in
Greeke
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sufficiently
applyed
heere
:
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
good-pleasure
,
doth
for
the
most
part
include
,
Loue
and
good-will
:
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
iudgements
,
and
to
the
punishment
of
the
wicked
.
X.
They
doe
very
ill
,
which
set
these
two
willes
one
against
another
,
and
would
haue
them
be
contrary
.
Surely
if
God
should
driue
a
man
to
doe
those
things
which
hee
hath
forbidden
to
be
done
,
or
should
keepe
backe
him
,
who
is
indeauouring
to
obey
the
Law
,
with
an
opposite
barre
from
his
obedience
;
God
should
will
things
that
are
contrary
,
and
should
resist
his
owne
will
:
But
his
decree
doth
not
resist
his
commandement
,
when
he
doth
require
those
things
from
man
,
which
doe
exceede
mans
power
,
and
doth
not
minister
to
man
that
ability
whereby
he
may
fulfill
what
is
commanded
;
for
man
himselfe
is
the
cause
of
his
owne
impotency
and
inability
,
neither
is
God
bound
to
giue
those
powers
to
man
,
which
he
lost
by
his
owne
fault
.
He
which
is
in
debt
,
doth
not
owe
the
lesse
because
hee
hath
consumed
his
estate
;
neither
doth
that
creditor
deale
vniustly
which
requireth
his
debt
of
the
Bankerupt
;
because
he
doth
not
consider
him
as
a
poore
man
,
but
as
a
debtor
.
Arminius
therefore
is
deceiued
,
in
reasoning
thus
against
Perkins
.
Hee
that
will
denie
to
any
one
(
saith
he
)
necessary
helpe
to
performe
the
act
of
Faith
,
he
doth
desire
that
such
a
one
should
not
beleeue
.
Certainely
he
that
will
not
giue
money
to
a
poore
man
,
which
is
falne
into
pouertie
by
his
owne
fault
,
doth
not
therefore
desire
he
should
be
poore
,
nor
is
delighted
with
his
pouerty
.
Nor
is
that
any
better
which
he
doth
adde
.
As
it
cannot
bee
saide
(
saith
hee
)
that
God
is
willing
that
creature
should
liue
,
to
whom
hee
doth
deny
the
act
of
his
preseruation
:
So
also
it
cannot
be
saide
,
that
God
is
willing
that
that
action
should
he
performed
by
any
one
,
to
whom
hee
doth
deny
his
concurrence
and
helpe
,
necessary
for
the
performing
of
that
action
.
These
things
,
and
other
such
like
,
doth
hee
ill
beate
vpon
,
for
hee
doth
vse
a
similitude
,
which
is
a
plaine
dissimilitude
,
for
no
man
is
bound
to
his
Esse
,
to
his
being
,
neither
can
God
exact
from
him
,
that
is
not
,
that
hee
should
be
:
But
to
obey
God
,
man
is
naturally
bound
;
Therefore
God
can
rightly
require
of
man
what
hee
oweth
,
and
yet
is
not
therefore
bound
to
giue
him
ability
of
obeying
and
fulfilling
what
hee
commands
;
for
God
is
not
bound
to
restore
to
man
,
that
power
which
was
once
giuen
and
is
now
lost
by
the
fault
of
man
.
But
here
I
would
vse
the
fittest
words
,
and
I
had
rather
say
,
that
God
decreed
not
to
giue
grace
to
one
,
whereby
he
should
be
conuerted
and
should
beleeue
,
then
to
say
,
that
God
decreed
that
the
man
should
be
an
vnbeleeuer
and
impenitent
:
For
the
word
decreeing
,
is
more
fit
to
note
out
those
things
which
God
determined
to
doe
,
then
those
things
which
he
determined
not
to
cure
.
XI
.
Furthermore
vnder
the
word
obedience
,
I
comprehend
also
faith
in
Christ
,
for
as
much
as
it
is
one
kinde
of
obedience
to
which
wee
are
bound
by
the
law
,
which
doth
command
that
God
be
loued
,
with
all
our
heart
,
and
with
all
our
strength
,
and
therefore
that
God
be
obeyed
,
that
his
word
be
beleeued
,
whatsoeuer
it
shall
be
that
God
shall
command
:
Whence
it
commeth
to
passe
,
that
wee
cannot
reiect
the
doctrine
of
the
Gospell
by
vnbeleefe
,
but
we
also
sinne
against
the
law
by
disobedience
;
which
if
it
be
so
,
although
faith
on
Christ
was
not
expresly
commanded
by
the
Law
,
nor
was
Adam
before
his
fall
bound
to
beleeue
in
Christ
,
yet
it
is
certaine
that
God
commanding
assent
and
reuerence
to
be
exhibited
to
his
Gospell
,
doth
require
that
that
loue
which
is
commanded
in
the
law
,
and
which
is
naturally
due
,
should
be
yeelded
to
him
,
that
is
,
to
Christ
.
All
these
things
that
haue
beene
spoken
,
tend
thither
,
that
wee
might
teach
that
there
is
no
difference
betweene
these
two
willes
of
God
.
L●t
Saint
Aus●ens
Encheridion
to
Laurentius
,
Chapter
101.
be
read
,
where
hee
doth
teach
,
how
Gods
will
may
be
done
of
them
which
doe
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
Booke
of
Orthodox
faith
,
Chap.
29.
doth
set
downe
two
wils
of
God
;
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Antecedent
;
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Consequent
.
Arminius
hath
catched
this
distinction
,
and
doth
place
in
it
the
chiefe
strength
of
his
Doctrine
;
and
as
often
as
he
is
vrged
by
our
side
,
he
creepes
into
this
denne
,
as
the
Lyzard
into
the
thickets
.
I.
The
Antecedent
will
of
God
,
hee
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
stablish
and
confirme
for
euer
the
kingdome
of
Saul
;
by
his
Consequent
will
,
he
would
put
him
from
his
kingdome
,
and
substitute
in
his
place
a
man
better
then
he
.
Christ
by
his
Antecedent
will
,
would
gather
the
Iewes
as
a
Henne
gathereth
her
Chickens
;
but
by
his
Consequent
will
,
hee
would
●●atter
them
through
all
the
Nations
.
By
his
Antecedent
will
,
they
are
cited
to
the
marriage
;
which
by
his
Consequent
will
,
were
declared
vnworthy
,
Matth.
22.
By
his
Antecedent
will
,
the
man
without
the
wedding
garment
was
inuited
;
by
his
Consequent
will
,
he
was
cast
out
.
By
his
Antecedent
will
,
the
talents
are
giuen
;
by
his
Consequent
will
,
the
talent
is
taken
from
the
seruant
.
II.
The
one
of
these
willes
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
certaine
order
among
the
purposes
of
God
:
Thus
his
will
of
creating
man
,
was
in
order
before
his
will
of
feeding
or
cloathing
him
:
But
with
Damascen
and
Arminius
,
it
is
called
the
Anrecedent
will
of
God
,
because
it
goeth
before
the
act
of
mans
will
;
and
they
call
that
the
consequent
will
of
God
,
which
is
after
the
will
of
man
,
and
doth
depend
vpon
it
.
This
Arminius
doth
cleerely
teach
in
his
definitions
before
laide
downe
.
III.
Betweene
these
two
willes
of
God
hee
puts
this
difference
,
that
the
Antecedent
will
of
God
,
may
be
resisted
,
the
consequent
cannot
.
Hee
would
haue
it
,
that
God
should
be
disappointed
in
his
antecedent
will
,
and
faile
of
his
propounded
end
;
But
the
consequent
will
of
God
cannot
he
frustrated
,
but
it
must
necessarily
be
fulfilled
:
for
hee
thinks
that
God
doth
not
alwaies
attaine
to
that
which
hee
intends
,
and
that
sometimes
hee
is
disappointed
of
that
particular
end
which
he
propounds
to
himselfe
;
and
that
God
is
prepared
to
doe
that
which
from
eternity
he
knoweth
he
shall
not
doe
;
whence
it
comes
to
passe
,
that
he
hath
prepared
himselfe
in
vaine
,
and
that
by
his
consequent
will
,
which
is
eternall
,
certaine
,
and
immutable
,
hee
hath
decreed
to
harden
those
reprobates
,
which
by
his
antecedent
will
he
is
prepared
to
mollifie
and
conuert
:
And
so
he
is
prepared
to
doe
,
that
which
he
hath
decreed
not
to
doe
.
IV.
Betweene
these
two
wils
of
God
(
if
any
credit
may
be
giuen
to
Arminius
,
)
doth
mans
will
come
in
,
which
doth
cause
,
that
God
doth
reuoke
his
antecedent
will
,
which
is
farre
the
best
;
and
being
driuen
from
his
propounded
end
,
doth
turne
himselfe
to
another
thing
,
then
that
which
at
the
first
he
had
intended
:
so
farre
,
that
Vorstius
saith
,
Disput.
de
Deo
.
p.
65.
that
God
afterward
will
not
doe
some
things
,
which
before
he
had
promised
,
yea
sworne
that
he
would
doe
.
V.
If
any
Doctrine
be
contumelious
against
God
,
this
is
,
accusing
him
of
folly
,
putting
vpon
him
humaine
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
doe
indeed
earnestly
desire
to
saue
you
,
but
ye
hinder
,
that
I
cannot
doe
what
I
desire
;
I
would
if
you
would
:
therefore
seeing
by
you
I
am
frustrated
of
my
intent
,
I
will
change
my
purpose
of
sauing
you
,
and
my
will
being
otherwise
bent
,
I
haue
determined
to
destroy
you
for
euer
.
It
is
certainely
plaine
,
that
this
Antecedent
will
of
God
,
is
not
a
will
;
but
a
desire
and
wish
,
which
God
doth
obtaine
onely
by
entreaty
,
and
as
much
as
he
may
,
by
mans
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
naturall
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
grieuous
a
thing
it
is
to
be
defrauded
of
ones
desire
and
naturall
affection
,
and
how
disagreeing
this
is
to
God
,
who
doth
not
see
,
vnlesse
it
be
he
that
will
willingly
be
deceiued
?
For
if
God
be
most
perfectly
good
,
yea
goodnesse
it selfe
,
it
must
needes
be
,
that
his
affections
and
naturall
desires
(
if
he
haue
any
)
are
of
highest
sanctity
,
iustice
,
and
perfection
:
and
therefore
nothing
is
so
much
to
be
wished
,
as
that
that
naturall
affection
might
be
fulfilled
,
and
that
God
might
obtaine
his
desired
end
.
There
is
cause
therefore
that
wee
should
grieue
for
Gods
cause
,
who
is
deceiued
of
that
end
which
is
farre
the
best
,
and
who
might
be
made
partaker
of
his
wish
,
if
man
would
let
him
.
See
whether
the
wit
of
these
nouators
doth
plunge
it selfe
,
and
how
honourably
they
thinke
of
God
.
Hitherto
belong
those
impious
and
wicked
speeches
of
Vorstius
;
who
doth
affirme
,
Collat.
amic
.
cum
Piscat
.
Sect.
27.
that
something
doth
happen
vnexpected
to
God
,
and
which
is
bitter
and
very
distastfull
to
him
,
and
doth
(
although
it
be
vnproperly
spoken
)
bring
very
great
griefe
to
him
,
and
which
doth
proceede
,
not
from
his
Antecedent
,
but
from
his
Consequent
will
,
hauing
tryed
all
things
in
vaine
;
Which
speach
,
doth
doubtlesse
abase
God
below
the
state
of
man
:
For
if
any
such
thing
should
happen
,
euen
amongst
men
,
and
any
ones
endeauour
,
hauing
tryed
all
things
in
vaine
,
should
be
deluded
,
it
would
be
an
argument
,
either
of
imprudency
,
or
weakenesse
,
or
infidelity
.
There
is
cause
therefore
we
should
lament
the
state
of
God
,
who
vsing
an
vnprosperous
successe
,
hath
so
ill
performed
the
businesse
.
VII
.
It
is
also
absurd
,
yea
impious
to
affirme
,
that
God
,
to
whom
all
things
from
eternity
are
not
onely
foreseene
,
but
also
prouided
for
;
should
intend
any
thing
that
from
eternity
hee
knew
would
not
come
to
passe
,
and
to
haue
propounded
an
end
to
himselfe
,
to
which
he
knew
he
should
not
attaine
;
as
if
one
should
leuell
at
a
marke
which
is
not
,
nor
euer
will
be
:
For
if
God
from
eternity
knoweth
that
this
man
shall
be
damned
,
in
vaine
doth
hee
wish
from
eternity
,
that
he
should
be
saued
:
and
hee
doth
from
eternity
know
that
he
shall
not
be
partaker
of
his
naturall
desire
,
and
his
antecedent
will
.
VIII
.
What
a
thing
is
it
,
that
hereby
there
is
brought
in
resistance
betweene
these
two
wils
of
God
,
the
latter
of
which
doth
correct
the
former
?
for
by
this
Antecedent
will
,
God
doth
desire
to
doe
that
,
which
from
eternity
he
is
certaine
hee
shall
not
doe
.
And
God
is
imagined
doing
something
hardly
and
vnwillingly
,
and
against
that
end
which
hee
had
first
intended
,
because
mans
will
comes
betweene
,
by
which
it
comes
to
passe
,
that
God
doth
cease
from
that
end
propounded
to
himselfe
,
which
was
farre
better
,
as
if
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vpon
a
second
aduise
,
he
should
obtaine
some
secondary
good
.
Arminius
doth
not
dissemble
this
,
whose
words
are
these
:
In
Perlin
.
Pag.
195.
God
doth
seriously
desire
all
men
should
be
saued
,
but
being
compelled
by
the
stubborne
and
incorrigible
malice
of
some
men
he
will
haue
them
make
losse
of
their
saluation
.
But
God
doth
nothing
vnwillingly
,
neither
can
he
be
compelled
by
man
,
to
the
changing
of
his
will
.
IX
.
And
if
these
weake
affections
and
ineffectuall
desires
,
of
which
he
is
disappointed
,
by
the
stepping
betweene
of
mans
will
,
be
attributed
to
God
,
there
is
no
doubt
,
but
that
God
created
man
floting
betweene
his
Antecedent
and
Consequent
will
;
as
not
without
griefe
fore-seeing
the
fall
of
man
,
and
knowing
that
hee
created
a
creature
which
would
certainely
perish
,
and
yet
hee
would
not
abstaine
from
his
creation
,
because
his
decree
of
creating
man
could
not
be
abolished
:
so
that
God
bound
himselfe
in
those
straights
,
out
of
which
hee
could
not
quit
himselfe
.
X.
It
is
not
also
to
be
indured
,
that
the
will
of
God
should
remaine
vncertaine
,
vntill
the
condition
,
vnder
which
God
doth
Antecedently
will
any
thing
,
be
either
fulfilled
or
broken
.
For
although
the
generall
affection
of
God
towards
all
men
,
be
not
made
to
depend
on
mans
will
,
yet
(
according
to
Arminius
)
the
effect
thereof
is
vncertaine
,
vntill
God
by
his
consequent
will
hath
decreed
to
saue
this
or
that
man
.
But
Arminius
makes
this
Consequent
will
in
God
to
depend
on
mans
free-will
,
and
doth
make
it
to
come
after
faith
,
and
the
right
vse
of
grace
:
Therefore
Vorstius
,
Vorstius
.
Amic
.
Costat
.
cum
Piscat
Sect.
79.
&
217.
a
man
of
a
sharpe
wit
,
but
of
an
vnfortunate
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
Gods
decree
.
XI
.
But
although
all
the
counsels
of
God
are
eternall
and
immutable
,
neither
can
God
be
said
to
will
any
thing
anew
,
which
he
hath
not
willed
from
eternity
;
yet
whosoeuer
shall
exactly
consider
this
Consequent
will
of
God
shall
finde
that
it
is
made
to
come
after
his
Antecedent
will
,
not
onely
in
order
,
but
in
time
:
For
it
is
impossible
that
God
should
at
one
time
desire
to
saue
all
men
,
and
to
damne
some
.
And
it
must
needes
be
,
that
the
Antecedent
will
of
God
must
cease
,
as
blotted
and
raced
out
by
his
Consequent
,
before
there
can
be
place
for
his
Consequent
will
.
XII
.
And
when
the
Apostle
,
Rom.
9.
doth
affirme
,
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
hindred
by
man
.
XIII
.
And
here
,
if
any
where
,
we
may
see
how
little
constant
the
Arminians
are
.
For
they
doe
contend
,
that
in
the
ninth
Chapter
to
the
Romanes
,
it
is
spoken
of
the
Antecedent
will
of
God
,
by
which
God
will
haue
mercy
vpon
some
,
(
for
so
they
speake
)
that
is
,
vpon
such
as
beleeue
,
and
not
of
his
Consequent
will
,
by
which
he
hath
determined
precisely
and
absolutely
to
haue
mercy
on
this
or
that
man
:
And
yet
they
forgetting
themselues
,
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
confesse
that
it
cannot
be
resisted
.
To
which
purpose
,
excellently
Saint
Austen
,
Enchared
.
Cap.
95.
Our
God
in
heauen
doth
whatsoeuer
things
hee
will
,
both
in
heauen
and
earth
;
which
is
not
true
,
if
hee
hath
willed
some
things
,
and
hath
not
done
them
:
And
which
is
more
vnworthy
of
him
,
hath
not
therefore
done
them
,
because
the
will
of
man
hath
hindred
that
the
Almighty
should
not
doe
what
hee
willed
.
XIV
.
Arminius
indeede
doth
confesse
,
that
God
doth
not
want
power
to
fulfill
that
Antecedent
will
,
whereby
he
doth
earnestly
desire
all
men
to
be
saued
:
But
it
is
not
true
(
saith
he
)
that
the
thing
which
he
doth
wish
&
seriously
desire
,
that
he
will
effect
the
same
by
what
meanes
soeuer
he
is
able
,
but
by
those
meanes
by
which
it
is
decent
and
conuement
,
that
he
should
effect
it
.
The
Father
wisheth
,
and
doth
earnestly
desire
,
that
his
Sonne
would
obey
m●n
,
but
he
doth
not
violently
draw
his
Sonne
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
saued
,
but
compelled
by
the
stubborne
and
incorrigible
malice
of
some
men
,
will
haue
them
make
losse
of
their
saluation
.
For
although
God
doth
earnestly
will
and
intend
the
saluation
of
all
and
singular
men
,
yet
he
will
not
then
put
forth
his
omnipotency
,
least
hee
should
force
mans
free-will
.
I
answere
.
Nothing
is
effected
by
these
similitudes
;
for
they
are
plaine
dissim●litudes
.
Arminius
vseth
examples
of
men
which
cannot
be
made
partakers
of
their
vowes
,
but
by
meanes
that
are
not
conuenient
;
and
of
them
who
are
oftentimes
disappointed
of
their
intention
.
But
to
God
there
are
neuer
wanting
iust
and
conuenient
meanes
,
by
which
he
should
obtaine
that
which
he
intends
;
neither
can
he
be
disappointed
of
his
intent
.
But
you
say
,
if
God
should
exercise
his
omnipotency
,
in
conuerting
man
,
he
should
force
mans
free-will
,
and
compell
mans
voluntary
liberty
.
But
that
I
deny
:
For
he
can
without
constraint
so
bend
the
will
,
that
it
should
follow
of
its
owne
accord
.
Without
constraint
hee
suddenly
changed
the
minde
of
Esau
,
Gen.
33.
and
the
minde
of
Saul
,
1
Sam.
19.23
.
and
the
minde
of
the
Aegyptians
,
Psal.
105.25
.
and
of
Kings
,
Pro.
21.1
.
If
God
doth
make
this
change
of
the
will
in
wicked
men
,
the
liberty
of
mans
free-will
vntouched
;
how
much
more
may
hee
doe
it
in
good
and
faithfull
men
?
God
without
constraint
did
change
the
heart
of
the
Theefe
on
the
Crosse
,
and
so
doth
he
of
all
,
from
whom
hee
takes
their
stony
heart
,
and
giues
them
an
heart
of
flesh
,
Ezek
36.26
.
and
of
those
,
who
when
they
were
dead
in
sinne
,
hee
raised
vp
with
a
spirituall
resurrection
,
Ephes.
2.5
.
We
shall
see
Arminius
is
of
opinion
,
that
the
vnderstanding
is
vnresistably
indued
with
light
by
God
,
and
that
God
doth
vnresistably
giue
power
of
beleeuing
the
Gospell
to
all
men
,
to
whom
the
Gospell
shall
be
preached
,
and
that
hee
drawes
their
affections
:
But
when
the
minde
hath
fully
receiued
in
this
perswasion
,
and
the
affections
doe
stir
vp
the
will
,
it
is
impossible
but
their
will
should
moue
it selfe
,
whether
the
minde
,
instructed
by
God
,
doth
appoint
it
,
and
whether
the
appetite
doth
force
it
;
for
these
are
the
onely
incitements
of
the
will
,
neither
is
it
moued
by
any
other
impulsion
.
The
schoole
and
followers
of
Arminius
,
are
also
of
opinion
,
that
the
Elect
are
drawne
of
God
by
effectuall
and
powerfull
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
meane
not
hereby
that
any
force
is
offred
to
the
will
of
man
,
but
that
it
is
so
vehemently
affected
with
a
morall
and
sweet
perswasion
,
that
it
followeth
of
its
owne
accord
.
The
example
of
the
Theefe
,
doth
seeme
to
mee
to
be
notable
aboue
all
the
other
;
whose
heart
so
suddendly
changed
in
a
time
of
aduersity
,
when
the
faith
of
the
Apostles
themselues
did
shake
,
is
an
euident
lesson
,
how
great
the
efficacie
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
appeares
with
how
prepostrous
diligence
Arminius
hath
turned
his
wit
to
the
defence
of
free-will
.
For
there
lay
open
to
him
a
most
sure
and
plaine
way
,
whereby
God
might
shew
forth
his
power
in
the
conuersion
of
man
,
without
the
diminishing
of
our
liberty
.
Nor
,
while
hee
doth
patronize
and
defend
free
will
,
ought
he
to
strike
against
the
wisedome
and
perfection
of
God
,
whom
hee
would
frustrate
and
disappoint
of
his
owne
end
and
naturall
desire
,
and
wish
those
things
which
he
knowes
hee
shall
not
obtaine
,
and
propound
an
end
to
himselfe
which
shall
neuer
be
.
XVI
.
In
the
meane
while
,
the
prudent
reader
shall
easily
discerne
whereto
that
similitude
of
the
marchant
making
losse
,
and
casting
his
wares
into
the
sea
,
with
his
owne
hands
,
may
belong
.
For
Arminius
doth
not
onely
expressely
say
that
God
is
compelled
to
doe
something
which
he
had
not
intended
,
(
for
the
marchant
did
not
intend
to
doe
this
,
but
doth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nolens
,
volens
,
betweene
willing
,
and
nilling
)
but
also
by
these
hee
doth
insinuate
,
that
God
being
driuen
from
that
better
end
which
he
had
propounded
to
himselfe
,
turned
himselfe
to
another
end
lesse
to
be
wished
;
which
things
,
whether
they
be
spoken
by
prudent
men
to
the
reproach
of
God
,
or
by
vnwise
men
through
ignorance
,
it
doth
strike
horror
into
pious
mindes
.
XVII
.
But
in
this
distinction
of
the
will
of
God
,
into
Antecedent
and
Consequent
,
the
first
whereof
doth
goe
before
,
the
other
doth
follow
mans
will
;
this
is
farre
the
worst
thing
,
that
by
it
,
the
will
of
man
is
made
to
goe
before
the
election
of
God
:
For
according
to
Arminius
,
God
by
his
antecedent
will
would
saue
all
men
,
and
giue
them
power
of
beleeueing
in
Christ
;
but
by
his
consequent
will
,
doth
elect
or
reprobate
seuerall
men
,
according
as
hee
fore-knowes
their
faith
,
or
infidelity
.
A
deadly
doctrine
,
by
which
the
election
of
man
doth
depend
vpon
mans
will
,
and
our
faith
is
made
the
cause
,
and
not
the
fruite
of
our
election
,
and
man
chooseth
God
,
and
applyeth
himselfe
to
God
,
before
he
is
chosen
of
God
:
Whence
it
comes
to
passe
,
that
on
the
one
side
,
mans
pride
is
blowne
vp
,
as
it
were
,
with
bellowes
,
and
on
the
other
side
,
faith
is
vndermined
,
as
it
were
,
with
trenches
,
and
confidence
doth
decay
:
For
what
certainty
can
there
be
of
our
saluation
,
if
our
election
depend
vpon
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
stablish
the
throne
of
Saule
for
euer
;
but
by
his
consequent
will
,
he
would
ouerthrow
it
,
as
it
is
1.
Sam.
13
13.
but
there
is
no
such
thing
to
be
found
;
for
Samuell
doth
not
say
,
that
God
would
stablish
the
kingdome
of
Saule
;
but
he
saith
,
God
had
established
thy
kingdome
for
euer
;
betweene
which
there
is
a
great
deale
of
difference
:
If
God
had
established
it
,
it
had
beene
his
will
to
stablish
it
:
But
because
hee
did
not
establish
it
;
it
is
certaine
it
was
not
his
will
to
establish
it
.
XIX
.
There
is
no
more
force
at
all
in
the
other
example
.
Christ
(
saith
hee
)
by
his
antecedent
will
,
would
gather
the
Iewes
,
as
a
Hen
gathereth
her
chickens
;
but
by
his
consequent
will
,
hee
would
scatter
them
through
all
nations
.
Math.
22.37
.
But
this
place
signifieth
quite
another
thing
.
Christ
speakes
to
Hierusalem
,
and
saith
,
that
hee
would
haue
gathered
his
children
together
;
but
Hierusalem
her selfe
resisted
,
with
all
her
power
.
Hierusalem
is
one
thing
,
and
her
children
another
,
who
here
are
expresly
distinguished
from
the
citty
:
By
Hierusalem
vnderstand
the
Priests
,
the
Leuites
,
the
Scribes
,
and
the
prince
of
the
people
,
for
these
did
most
of
all
withstand
Christ
:
By
the
children
of
Hierusalem
,
understand
the
people
.
Christ
saith
,
that
hee
would
haue
gathered
together
these
children
;
neither
is
it
to
be
doubted
,
but
that
he
gathered
together
many
of
them
,
although
the
rulers
were
vnwilling
.
This
place
,
therefore
,
maketh
nothing
for
that
Antecedent
will
,
which
these
men
would
haue
not
to
be
fulfilled
,
when
indeede
it
was
fulfilled
as
much
as
seemed
good
to
God
.
Then
also
these
words
,
how
often
would
I
,
they
misvnderstand
them
of
the
Antecedent
will
,
which
is
the
decree
of
God
;
when
to
will
,
is
here
nothing
else
,
then
to
inuite
and
command
:
So
Saint
Austen
thinkes
,
Encherid
.
Chap.
97.
Or
rather
(
saith
he
)
shee
indeede
would
not
haue
had
her
children
to
be
gathered
together
by
him
:
but
euen
shee
vnwilling
,
hee
gathered
those
of
her
children
whom
he
himselfe
would
〈◊〉
.
XX.
The
other
examples
are
vnworthy
that
we
should
stay
long
vpon
them
.
By
his
Antecedent
will
.
(
saith
he
)
those
were
called
to
the
wedding
,
which
by
his
Consequent
will
were
declared
vnworthy
:
By
his
Antecedent
will
,
hee
without
the
wedding
garment
is
inuited
;
by
his
Consequent
will
,
hee
is
cast
out
.
By
his
Antecedent
will
,
the
Gospell
is
offered
to
the
Iewes
;
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
inuite
,
not
to
decree
that
by
his
Antecedent
will
,
which
afterward
hee
hath
broken
off
by
his
Consequent
will
.
XXI
.
Neither
are
wee
scrupulously
to
enquire
why
God
hath
called
them
,
whom
hee
knoweth
will
not
follow
.
The
end
why
God
doth
this
,
is
euident
,
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
breake
into
his
secrets
.
XXII
.
It
is
not
to
be
ouerpassed
,
that
Arminius
will
haue
God
,
equally
desire
to
saue
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
hee
preacheth
the
Gospell
to
those
that
are
very
wicked
,
as
to
the
men
of
Capernaum
;
he
doth
deny
that
fauour
to
those
that
are
lesse
wicked
,
as
to
the
men
of
Tyrus
&
Sydon
;
and
he
doth
suffer
many
wilde
people
and
stupid
,
with
their
barbarous
cruelty
,
to
be
ouerwhelmed
in
darkenesse
.
But
why
so
?
because
(
saith
hee
)
their
Ancestors
refused
the
Gospell
.
O
ridiculous
reason
!
Should
hee
that
doth
equally
desire
the
saluation
of
all
,
be
hindred
with
so
light
an
impediment
,
and
which
is
contrary
to
his
iustice
,
as
shall
afterward
be
taught
?
Thus
though
Arminius
doth
teach
,
that
God
would
by
his
Antecedent
will
saue
all
seuerall
men
;
it
is
yet
manifest
by
experience
,
that
God
through
many
ages
hath
denyed
,
and
doth
yet
deny
,
to
most
nations
,
those
meanes
without
which
they
cannot
be
saued
,
and
doth
onely
supply
those
meanes
,
which
meanes
alone
,
none
euer
vsed
well
.
XXIII
.
But
God
(
saith
he
)
seeing
hee
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
originall
sinne
:
But
seeing
the
image
of
God
is
almost
blotted
out
,
and
in
place
of
it
,
the
image
of
the
Diuell
hath
succeeded
,
no
reason
doth
compell
vs
to
beleeue
that
God
is
willing
to
saue
all
and
singular
men
;
but
the
holy
Scripture
doth
teach
,
that
some
are
saued
by
the
meere
grace
of
God
,
and
by
election
,
according
to
his
purpose
,
the
rest
being
left
in
their
naturall
perdition
,
and
appointed
to
damnation
for
those
sinnes
which
they
were
to
commit
of
their
owne
accord
.
XXIV
.
All
these
things
are
not
therefore
spoken
,
that
we
should
reiect
this
distinction
of
the
wil
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
wee
denie
that
there
are
two
decrees
of
God
,
betweene
which
mans
will
steppeth
in
;
as
if
mans
will
came
betweene
the
decree
of
creating
man
,
and
the
decree
of
condemning
certaine
men
.
But
we
denie
that
the
will
of
man
doth
so
come
betweene
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
himselfe
,
and
which
he
did
seriously
intend
:
We
deny
also
,
in
the
worke
of
our
election
,
the
precise
will
of
God
to
depend
on
the
fore-seeing
of
any
power
or
action
of
mans
free-will
;
or
the
Consequent
will
of
God
to
be
suspended
on
mans
will
:
Concerning
which
thing
,
it
shall
be
diligently
spoken
in
the
proper
place
.
CHAP.
VI.
Of
the
sinne
of
Adam
.
I.
GOD
,
hauing
created
man
,
enlightned
his
minde
with
a
supernaturall
light
,
and
adorned
his
will
with
righteousnes
and
holinesse
;
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
prerogatiue
peculiar
to
God
,
whereby
he
is
distinguished
from
all
created
things
.
II.
Arminius
,
whom
the
old
way
hath
alwaies
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
needes
be
,
that
God
put
in
man
that
inclination
to
sinne
;
which
seeing
it
is
an
euill
thing
,
God
should
be
made
the
author
of
that
which
is
euill
,
and
to
haue
inclined
man
to
sinne
;
which
cannot
be
spoken
without
hainous
wickednesse
.
III.
It
was
the
least
finne
which
Adam
sinned
in
,
gluttony
,
but
that
was
farre
the
greatest
,
that
he
had
rather
beleeue
the
Serpent
then
God
,
and
that
being
spurred
on
by
ambition
,
he
would
be
like
God
in
the
knowledge
of
good
and
euill
:
And
that
while
hee
obeyed
the
Serpent
,
hee
gaue
credit
to
reproaches
cast
vpon
God
.
Finally
because
he
preferred
so
small
a
thing
before
the
commandement
of
God
,
therefore
the
lesser
the
eating
of
the
Apple
was
,
the
greater
was
his
sinne
.
IV.
This
ruine
beganne
at
the
vnderstanding
,
ouer
which
Sathan
had
spread
the
cloud
of
false
opinion
,
and
had
cast
the
imagination
of
a
false
good
.
To
whose
perswasion
,
when
man
shewed
himselfe
ready
,
then
peruersenesse
of
the
will
,
and
inclination
of
the
appetites
to
sinne
,
followed
this
darkening
of
the
minde
.
V.
This
fall
happened
,
God
indeede
not
compelling
it
,
but
yet
permitting
it
.
There
was
not
wanting
power
to
his
omnipotency
,
by
which
hee
was
able
to
hinder
this
fall
,
neither
did
enuy
turne
away
his
goodnesse
:
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
haue
permitted
euill
,
vnlesse
it
had
beene
good
that
euill
should
haue
entred
into
the
world
;
by
that
permission
,
he
made
a
way
for
the
manifestation
of
his
glory
and
opened
a
way
,
to
man
himselfe
,
to
a
state
farre
more
excellent
:
For
without
sinne
,
the
mercy
of
God
,
whereby
he
pardoneth
,
and
his
iustice
whereby
he
punisheth
,
had
neither
of
them
been
made
knowne
,
nor
had
hee
made
knowne
his
infinite
loue
to
the
church
,
by
the
sending
of
Christ
into
the
world
,
to
abolish
our
sinnes
,
and
to
carry
vs
to
a
celestiall
glory
:
Neither
doe
I
say
these
things
,
as
if
I
thought
that
God
doth
stand
in
neede
of
our
wickednesse
,
to
the
manifestation
of
his
glory
;
but
I
say
,
that
God
created
man
,
that
hee
might
come
to
greater
perfection
then
that
was
,
in
which
hee
was
created
.
And
hee
could
not
come
to
that
perfection
,
without
the
knowledge
of
Gods
iustice
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
booke
de
Correp
.
&
grati
.
Cap.
10.
are
very
proper
.
He
that
created
all
things
very
good
,
and
fore-knew
that
euill
things
would
rise
out
of
those
good
things
,
knew
that
it
did
more
pertaine
to
his
omnipotent
goodnesse
,
to
make
good
things
,
euen
out
of
euill
things
,
then
not
to
suffer
euill
things
to
be
.
The
like
hee
saith
,
Encherid
.
Chap.
96.
VI.
The
Arminians
bring
no
other
cause
of
this
permission
,
then
this
:
Because
God
would
not
force
mans
voluntary
liberty
,
nor
compell
his
will
,
neither
did
he
thinke
it
conuenient
to
vse
his
omnipotency
,
in
a
thing
which
belongs
to
mans
free
will
:
But
they
doe
too
negligently
touch
so
great
a
matter
,
neither
doe
they
sufficiently
weigh
the
moment
of
things
,
and
the
circumstances
of
the
fall
of
Adam
.
For
God
without
the
diminishing
of
mans
liberty
,
could
haue
restrained
Sathan
,
and
hindred
him
that
hee
should
not
tempt
man
.
He
could
haue
forewarned
man
,
that
he
should
not
beleeue
the
Serpent
.
He
was
able
not
to
haue
propounded
the
tree
to
man
,
by
the
eating
whereof
he
knew
man
would
sinne
.
Hee
could
haue
giuen
man
more
strength
,
and
more
light
,
and
more
vnderstanding
.
He
could
haue
giuen
extraordinary
strength
in
the
very
instant
of
temptation
:
And
yet
by
these
,
force
had
not
beene
offered
to
mans
will
,
nor
his
liberty
violated
.
The
Angels
are
examples
hereof
,
whom
he
doth
confirme
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
prouidence
turning
that
euent
which
hee
fore-knew
from
eternity
,
to
an
end
which
hee
had
determined
with
himselfe
from
eternity
.
VII
.
Neither
is
it
to
be
said
,
that
God
withdrew
his
grace
from
man
;
for
this
were
to
compell
him
,
as
the
house
doth
necessarily
fall
,
when
the
pillars
are
taken
away
;
nor
that
God
tooke
from
him
the
liberty
of
his
will
,
for
so
he
had
brought
a
necessity
of
sining
;
but
he
would
not
hinder
that
man
should
not
be
tempted
by
Sathan
,
nor
would
he
helpe
him
with
extraordinary
succour
.
And
whereas
man
sinned
freely
,
yet
that
fell
out
,
which
God
from
eternity
fore-knew
would
bee
,
and
the
creatures
themselues
,
before
the
creation
of
man
,
did
testifie
that
it
would
come
to
passe
:
For
before
Adam
had
sinned
,
God
had
put
into
the
Plants
healthfull
powers
to
keepe
away
diseases
;
already
had
he
cloathed
the
sheepe
with
fleeces
,
and
had
formed
cattell
for
the
vse
of
man
,
which
are
reliefes
of
humaine
infirmity
,
and
had
beene
in
vaine
created
,
if
man
had
stood
in
his
integrity
.
VIII
.
Now
whether
the
digestion
and
egestion
of
meate
,
to
be
refreshed
with
sleepe
after
labour
,
to
enioy
the
marriage
bed
,
to
grow
in
stature
,
to
haue
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
doe
not
secretly
testifie
what
should
be
the
condition
of
man
to
come
,
I
leaue
it
to
be
iudged
of
by
wise
men
.
IX
.
And
yet
it
is
no
doubt
,
but
that
Adam
,
without
any
extraordinary
helpe
,
had
strength
to
resist
Sathan
:
For
it
is
not
credible
,
that
God
gaue
a
Law
to
man
,
when
he
was
made
at
first
,
to
the
performing
of
which
he
did
not
giue
power
:
yet
in
respect
of
the
fore-knowledge
of
God
,
the
fall
of
man
was
certaine
.
For
the
act
of
the
will
may
be
certaine
and
defined
before
God
;
the
liberty
of
mans
will
being
vntouched
and
intire
:
So
it
is
no
doubt
,
but
the
tortours
had
power
and
ability
of
breaking
the
bones
of
Christ
,
when
yet
in
respect
of
the
fore-knowledge
and
prouidence
of
God
,
it
was
impossible
that
they
should
be
broken
.
The
will
of
man
may
by
a
certaine
and
voluntary
motion
,
determine
it selfe
to
some
one
thing
,
and
yet
doe
that
which
,
either
the
knowledge
of
God
hath
certainely
fore-knowne
,
or
his
prouidence
hath
certainely
fore-ordained
.
X.
These
things
are
firmely
to
be
held
,
least
the
fault
of
man
be
transferred
vpon
God
.
For
howsoeuer
God
doth
draw
good
out
of
the
fall
of
Adam
,
yet
he
neuer
doth
doe
euill
,
that
good
may
come
of
it
:
Neither
must
we
think
that
God
would
force
man
to
sinne
,
although
his
glory
should
manifest
y
appeare
thereby
.
Gods
glory
must
not
be
further
.
I
with
the
damage
of
his
iustice
;
but
after
a
ma●ue●ous
and
vnvtterable
manner
,
God
doth
so
dispose
and
gouerne
the
euents
of
things
,
that
vnauo●dably
those
things
happen
,
which
he
doth
condemne
and
disalow
,
and
the
diuine
prouidence
doth
keepe
a
course
betweene
iniustice
and
negligence
.
They
therefore
doe
inuert
the
nature
of
things
,
who
say
that
God
decreed
that
Adam
should
sinne
,
because
hee
had
determined
to
send
Christ
,
who
should
cure
Adams
sinne
:
when
rather
God
decreed
to
send
Christ
,
because
Adam
was
to
sinne
.
Man
did
not
sinne
that
Christ
should
abolish
sinne
;
but
Christ
came
that
he
might
abolish
sinne
.
Here
is
nothing
said
,
that
ought
to
trouble
tender
eares
,
or
which
should
make
God
partaker
of
sinne
:
which
yet
if
any
one
doth
either
not
conceiue
,
or
not
digest
,
it
is
better
to
accuse
his
owne
dulnesse
,
then
accuse
the
iustice
of
God
,
and
to
abstaine
from
lawfull
things
,
then
attempt
vnlawfull
things
.
CHAP.
VII
.
That
all
mankinde
is
infected
with
Originall
sinne
.
I.
SInne
is
either
Originall
or
Actuall
:
I
vse
the
accustomed
words
for
clearenesse
of
speech
;
for
if
one
would
deale
strictly
,
he
shou
d
abstaine
from
these
tearmes
,
seeing
it
is
certaine
that
Originall
sin
is
in
act
,
and
therefore
is
actuall
.
But
vse
hath
obtained
that
that
sinne
should
be
called
actuall
,
which
is
committed
in
action
or
in
deede
;
and
that
originall
which
we
haue
from
the
birth
,
that
hereditary
blot
which
is
sent
into
vs
,
from
our
Parents
.
II.
Of
Originall
sinne
Saint
Paul
doth
treat
,
in
the
fifth
and
seauenth
Chapter
to
the
Romanes
.
In
the
fifth
Chapter
,
how
it
hath
passage
into
all
mankinde
;
in
the
seauenth
Chapter
,
how
it
doth
remaine
in
him
,
in
whose
minde
the
law
of
God
is
perfectly
written
.
III.
That
no
man
is
free
from
this
blot
,
the
Scripture
doth
cry
,
and
experience
doth
witnesse
;
Whatsoeuer
is
borne
of
the
flesh
,
is
flesh
,
saith
Christ
,
Iohn
3.
And
there
he
doth
plainely
teach
,
that
all
men
are
defiled
with
Originall
sinne
,
when
he
saith
,
that
it
is
necessary
to
be
borne
againe
,
and
to
be
formed
anew
.
We
are
by
nature
the
children
of
wrath
,
Eph.
2.3
.
Who
can
bring
forth
a
cleane
thing
out
of
an
vnclea●e
?
there
is
not
one
,
Iob
14.
Dauid
acknowledgeth
himselfe
infected
with
this
contagion
.
Psal.
51.
Behold
(
saith
he
)
I
was
formed
in
iniquity
,
and
in
sinne
my
mother
conceiued
me
.
He
doth
not
ac●use
his
father
,
nor
expostulate
with
his
mother
,
but
although
hee
was
adorned
with
fingular
prerogatiue
,
and
replenished
with
benefits
,
yet
hee
doth
confesse
himselfe
to
be
defied
with
that
vniuersall
contagion
:
he
fetcheth
the
cause
of
his
sinne
from
that
originall
,
and
in
this
common
lot
,
he
doth
lament
his
owne
:
Circumcision
signi●ied
this
;
for
by
that
externall
symbole
,
●e
Church
was
warned
,
that
there
was
something
●n
man
〈◊〉
soone
as
he
was
borne
,
that
ought
to
be
cut
off
and
●●●r●
ted
.
The
end
of
Baptisme
is
the
same
,
watch
〈◊〉
the
Sacrament
of
our
cleansing
in
the
bloud
of
Christ
,
by
which
our
naturall
filthinesse
is
washed
away
.
IV.
Not
onely
the
progenie
of
Ethnicks
and
Infidels
,
or
euill
Christians
,
is
borne
in
this
Originall
sinne
,
but
also
the
off-spring
of
the
godly
and
faithfull
:
No
otherwise
then
he
that
was
Circumcised
,
begat
one
that
was
vncircumcised
;
and
as
a
graine
of
Wheate
well
cleansed
,
and
receiued
in
the
lap
of
the
earth
,
afterward
growing
,
doth
bring
forth
Wheate
with
chaffe
.
Then
was
Adam
iustified
,
then
did
hee
by
his
faith
cleaue
to
the
promise
of
his
seede
,
that
should
bruise
the
serpents
head
;
when
he
begot
Cain
the
heire
of
his
naturall
wickednesse
,
and
not
of
his
faith
or
repentance
.
Piety
is
not
hereditary
,
to
be
deriued
to
ones
heires
;
neither
doth
holin●sse
come
into
vs
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
artificiall
formes
(
as
the
forme
of
a
statue
or
image
)
are
not
begotten
,
but
onely
naturall
formes
:
Therefore
in
the
children
of
the
best
man
,
as
soone
as
they
beginne
to
speake
,
you
may
see
a
crafty
and
lying
disposition
,
and
prone
to
reuenge
,
stubbornenesse
against
those
that
admonish
them
,
prickes
of
glory
and
sporting
vanity
:
also
that
great
honour
wherewith
they
prosecute
their
puppets
and
babyes
,
are
no
obscure
seedes
of
their
inclinablenesse
to
Idolatry
:
For
as
puppets
are
the
Idols
of
infants
,
so
Idols
are
the
puppets
of
those
that
are
growne
in
age
:
And
therefore
when
any
man
hath
children
of
euill
manners
,
he
ought
to
acknowledge
his
image
in
them
;
when
he
hath
good
children
,
he
ought
to
admire
the
worke
of
God
in
them
:
For
these
are
they
of
whom
Saint
Iohn
saith
,
Chap.
1.
who
are
not
borne
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
V.
The
second
Canon
of
the
Mileuitan
counsell
is
expresly
to
this
thing
.
It
pleaseth
vs
,
that
whosoeuer
doth
deny
little
ones
that
are
new
borne
,
to
be
Baptised
,
or
doth
say
that
indeede
they
are
Baptised
for
the
remission
of
their
sinnes
,
but
yet
they
drew
no
originall
sinne
from
Adam
,
which
is
to
be
taken
away
by
the
lauar
of
regeneration
;
whence
it
followeth
,
that
the
forme
of
Baptisme
in
them
is
to
be
vnderstood
not
to
be
true
,
but
false
,
be
an
Anathema
.
VI.
Christ
alone
was
free
from
this
blot
,
he
deriued
not
Originall
sinne
from
his
Mother
.
Saint
Paul
indeede
,
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
concerne
Christ
,
because
the
person
of
Christ
was
not
in
Adam
,
but
onely
his
humaine
nature
:
neither
is
he
from
Adam
,
as
from
the
agent
principle
,
and
from
the
seminating
power
,
but
thence
he
tooke
that
matter
,
which
by
the
ouer-shadowing
of
the
holy
Ghost
,
was
freed
from
the
common
contagion
.
VII
.
Now
if
you
should
aske
me
,
whether
Originall
sinne
is
done
away
by
Baptisme
,
or
whether
that
blot
doth
yet
remaine
in
those
that
are
regenerated
by
the
holy
Ghost
;
it
is
readily
answered
out
of
the
Scripture
,
and
experience
,
which
is
so
certaine
here
,
that
there
is
no
place
left
for
doubting
.
Dauid
was
circumcised
,
and
plentifully
instructed
with
the
gifts
of
the
holy
Ghost
,
and
yet
he
doth
confesse
,
that
he
was
not
free
from
this
staine
,
but
was
polluted
in
an
equall
contagion
with
others
.
And
Saint
Paul
,
Rom.
7.
speaking
(
vnder
his
owne
person
)
of
euery
man
,
in
whose
minde
the
law
of
God
is
faithfully
imprinted
,
doth
acknowledge
that
sinne
doth
dwell
in
him
,
which
he
●aileth
the
law
of
sinne
,
because
it
doth
stirre
him
vp
to
sinne
.
We
see
infants
dye
as
soone
as
they
are
baptised
;
and
death
,
the
Apostle
being
witnesse
,
Rom.
6.
is
the
wages
of
sinne
.
I
demand
,
for
what
sinne
doe
those
Baptised
infants
dye
?
is
it
for
actuall
sinne
?
but
they
haue
committed
none
:
therefore
it
is
for
Originall
sinne
.
Whence
it
appeareth
,
that
Originall
sinne
doth
remaine
after
Baptisme
,
wherein
sinne
is
remitted
,
as
touching
the
guilt
,
although
it
remaine
in
the
act
,
as
Saint
Austen
teacheth
at
large
in
his
first
Booke
against
Iulian
,
concerning
Marriage
and
concupiscence
,
Cap.
25.
and
26.
The
concupiscence
of
the
flesh
(
saith
he
)
is
forgiuen
in
Baptisme
,
not
that
it
should
not
be
at
all
,
but
that
it
should
not
be
imputed
for
sinne
.
VIII
.
But
seeing
the
regenerate
doe
afterward
sinne
,
whence
are
these
sinnes
,
but
from
their
inward
corruption
?
For
that
being
taken
away
,
the
effects
also
,
which
doe
flow
onely
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
neede
of
Baptisme
?
Now
if
the
parents
begetting
children
,
were
without
originall
sinne
,
how
could
they
send
this
blemish
to
their
issue
,
and
giue
that
to
their
children
,
which
themselues
haue
not
?
X.
Therefore
,
say
you
,
marriage
is
euill
,
seeing
by
it
children
of
wrath
are
begotten
,
and
sinne
is
propagated
,
which
ought
rather
to
be
pulled
vp
by
the
roote
,
and
to
be
choaked
in
the
very
seede
.
I
answere
,
that
marriage
is
more
ancient
then
sinne
,
and
instituted
by
God
himselfe
;
the
sinne
that
came
vpon
it
,
doth
not
hinder
,
but
that
marriage
is
naturally
a
good
thing
:
No
otherwise
then
meate
and
drinke
,
are
things
that
are
good
,
and
to
be
desired
,
although
thereby
the
life
of
wicked
men
is
sustained
.
Besides
,
marriage
doth
bring
forth
sonnes
to
God
,
and
doth
serue
to
fill
vp
the
number
of
the
Elect.
I
let
passe
,
that
the
faithfull
couple
doe
ioyne
their
prayers
,
doe
stirre
vp
one
another
to
good
workes
,
doe
cure
one
anothers
incontinency
,
and
in
slippery
places
doe
stretch
forth
the
hand
one
to
another
.
Neither
are
there
wanting
examples
of
wicked
men
,
to
whom
,
by
Gods
benefit
there
haue
happened
good
and
godly
children
;
euen
as
God
doth
send
seasonable
raine
on
those
seeds
which
were
stollen
and
sowed
by
a
theefe
.
CHAP.
VIII
.
What
Originall
sinne
is
,
and
whether
it
be
truely
and
properly
sinne
.
I.
ORiginall
sinne
is
the
deprauation
of
mans
nature
,
contracted
and
drawne
from
the
very
generation
it selfe
,
and
deriued
from
Adam
into
all
mankinde
;
consisting
of
the
priuation
or
want
of
originall
righteousnesse
,
and
the
pronenesse
to
euill
.
II.
These
two
things
,
to
wit
,
the
priuation
or
want
of
originall
righteousnesse
,
and
the
inclinablenesse
to
euill
,
are
in
originall
sinne
.
For
as
sicknesse
is
not
onely
a
priuation
of
health
,
but
also
an
euill
affection
of
the
body
from
the
distemper
of
the
humours
:
so
this
hereditary
blot
,
is
not
onely
the
want
of
righteousnesse
,
but
also
the
inclinablenesse
to
vnrighteousnesse
.
III.
The
last
of
these
proceedes
from
the
former
.
For
the
soule
,
which
by
originall
sinne
hath
ceased
to
be
good
,
is
necessarily
euill
;
and
the
soule
being
instructed
by
the
will
,
which
cannot
be
idle
,
holines
and
righteousnesse
being
lost
,
must
needes
turne
to
the
contrary
part
.
IV.
This
corruption
brings
blindnesse
to
the
minde
,
peruersenesse
to
the
will
,
perturbation
to
the
appetites
,
the
losse
of
supernaturall
gifts
,
and
the
corruption
of
those
that
are
naturall
.
V.
And
although
in
Adam
the
minde
was
first
stained
with
errour
,
before
the
will
was
infected
with
peruersenesse
;
yet
is
the
corruption
of
the
will
farre
worse
,
and
that
blot
more
foule
,
because
wee
are
not
made
good
or
euill
by
the
vnderstanding
,
but
by
the
wi●l
,
for
whatsoeuer
euill
is
committed
,
it
is
the
sinne
of
the
will
;
the
committing
of
wickednesse
is
a
greater
sinne
then
the
ignorance
of
the
truth
.
VI.
The
guilt
or
obliging
to
punishment
,
cannot
be
any
part
of
the
definition
of
Originall
sinne
,
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
schoolemen
,
who
say
that
originall
sinne
is
concupiscence
,
doe
not
attaine
sufficiently
to
the
nature
of
concupiscence
:
For
Originall
sinne
doth
infect
all
the
faculties
of
the
reasonable
soule
,
and
concupiscence
is
the
disease
of
the
will
and
appetite
;
also
concupiscence
,
is
contrary
to
one
commandement
of
the
Law
,
and
Originall
sinne
,
is
contrary
to
the
whole
Law
:
Neither
by
it
,
doe
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
Originall
sin
may
be
said
to
be
forbidden
by
the
law
;
for
God
doth
not
command
,
that
wee
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
heare
,
&
are
partakers
of
reason
,
to
think
that
the
law
commands
a
man
that
is
growne
to
age
,
to
be
born
without
sin
,
is
a
ridiculous
thing
,
&
well
nigh
a
dreame
:
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
Originall
righteousnes
&
doth
speake
to
man
,
being
considered
in
the
state
wherein
he
was
before
the
fall
,
requiring
that
old
debt
and
naturall
obedience
:
Whence
it
is
manifest
,
that
Originall
sin
,
is
condemned
by
the
law
,
but
not
forbidden
.
VIII
.
Of
this
sinne
,
although
the
Scripture
speaketh
so
expressely
,
and
sense
it selfe
and
experience
doth
abundantly
testifie
it
,
yet
there
haue
not
beene
wanting
some
who
did
deny
this
sinne
,
and
would
not
acknowledge
mankinde
from
his
first
stock
,
and
originall
,
to
be
infected
with
sinne
.
Cyrillus
Ierosolomytanus
,
or
whosoeuer
else
is
the
author
of
those
Catechismes
which
goe
vnder
his
name
,
in
his
fourth
part
of
his
Catechisme
,
hath
these
words
.
Thou
dost
not
sinne
by
generation
,
thou
dost
play
the
adulterer
by
fortune
.
And
a
little
after
.
Wee
come
without
sinne
,
but
now
we
sinne
by
our
owne
election
.
IX
.
In
Saint
Austins
age
,
Pelagius
&
Celestius
did
deny
Originall
sinne
,
and
did
contend
,
that
sinne
did
passe
from
fathers
to
their
issue
,
onely
by
example
and
imitation
:
They
did
deny
that
sinne
was
remitted
to
infants
by
Baptisme
,
because
they
had
none
;
and
did
affirme
,
that
by
it
onely
,
the
kingdome
of
heauen
was
opened
to
them
;
whose
heresie
is
long
agoe
hissed
out
,
and
strongly
confuted
by
Saint
Austin
.
X.
Saint
Hierome
(
or
whosoeuer
else
is
the
author
of
those
briefe
comentaries
vpon
the
Epistle
of
Saint
Paule
,
which
are
put
in
among
Saint
Hieromes
works
)
doth
fauour
Pelagius
:
For
those
words
of
the
Apostle
,
Rom.
5.
in
whom
all
haue
sinned
,
he
restraines
to
example
,
and
doth
take
them
as
spoken
of
the
imitation
of
the
sinne
of
Adam
.
XI
.
Saint
Chrisostome
in
many
places
,
doth
seeme
to
creepe
into
this
error
.
In
his
Homily
vpon
new
Conuerts
,
he
denyeth
Baptisme
to
be
profitable
only
to
the
remission
of
sinnes
:
For
(
saith
he
)
wee
Baptise
infants
,
although
they
are
not
polluted
with
sinne
,
that
holinesse
,
and
righteousnesse
,
adoption
,
and
the
inheritance
,
&c
may
be
added
to
them
.
And
in
his
tenth
Homisie
vpon
the
Epistle
to
the
Romanes
,
expounding
that
of
Saint
Paule
,
Rom.
5.
By
the
disobedience
of
one
,
many
were
made
sinners
,
by
sinners
,
hee
would
haue
vs
vnderstand
,
those
that
are
guilty
of
punishment
,
and
mortall
,
and
not
those
that
are
defiled
by
the
blot
of
sinne
.
XII
.
Lombard
,
lib
2.
distinct.
30.
litera
E.
saith
,
there
were
some
that
said
,
Originall
sinne
was
no
vice
in
vs
,
but
onely
the
guilt
of
punishment
,
euen
of
that
eternall
punishment
,
which
is
due
to
vs
,
for
the
sinne
of
Adam
,
vnlesse
we
be
freed
by
Christ
.
The
Arminians
doe
not
much
differ
from
this
opinion
,
who
doe
not
care
who
they
imitate
,
so
they
inuent
something
that
may
make
for
the
safeguard
of
their
errour
.
Pag.
388.
in
Tilenum
.
Arnoldus
after
Arminius
doth
teach
,
that
Originall
sinne
,
hath
no
respect
of
vice
,
or
sinne
,
properly
so
called
,
for
nothing
is
sinne
or
vice
,
vnlesse
it
be
committed
by
the
free-will
.
In
the
same
place
hee
denieth
that
Originall
sin
deserues
punishment
,
but
saith
,
that
it
is
a
punishment
.
And
he
doth
confesse
,
Pag.
389.
&
390.
that
Arminius
doth
deny
that
Originall
sinne
,
is
sinne
,
properly
so
called
.
Arminius
himselfe
,
Resp.
ad
9.
Quaest.
P.
174.
hath
these
words
,
It
is
peruersely
said
,
that
Originall
sinne
doth
make
a
man
guilty
of
death
.
XIII
.
The
reasoning
then
of
Saint
Paule
the
Apostle
,
doth
fall
to
the
ground
,
Rom.
5.13.14
,
where
speaking
of
sinne
which
hath
flowed
from
Adam
,
into
his
posterity
,
when
he
had
said
,
That
sinne
was
in
the
world
vntill
the
Law
,
hee
afterward
proues
it
,
by
the
death
of
the
infants
,
who
were
dead
before
the
daies
of
Moses
:
Death
(
saith
he
)
raigned
from
Adam
to
Moses
,
euen
ouer
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
,
that
is
,
ouer
infants
which
had
not
sinned
actually
:
Hee
thereby
proueth
,
that
sinne
was
in
those
infants
,
because
death
is
the
fruit
and
punishment
of
sinne
.
Seeing
therefore
the
death
of
infants
is
a
punishment
of
Originall
sinne
,
if
this
Originall
sinne
were
not
truely
sinne
,
but
onely
the
punishment
of
sinne
,
then
this
death
of
infants
would
be
the
punishment
of
a
punishment
,
and
not
the
punishment
of
sinne
;
but
to
say
that
God
doth
punish
punishments
,
and
not
sinnes
,
is
vncomely
for
any
,
especially
for
those
who
professe
themselues
to
be
maintainers
of
Gods
iustice
.
XIV
.
And
if
the
Originall
blot
of
infants
is
not
sinne
,
but
onely
the
punishment
of
sinne
,
they
are
baptised
in
vaine
:
For
,
baptisme
is
not
profitable
to
wash
away
punishments
,
but
to
wash
away
sinnes
.
In
vain
are
they
washed
,
that
are
without
the
filth
of
sin
.
Why
is
it
necessary
men
should
be
borne
againe
;
but
because
they
are
dead
in
sinne
?
Whence
is
that
peruersenes
,
by
which
naturally
men
are
prone
to
euill
;
but
from
vice
?
and
what
is
this
vice
but
sinne
?
XV.
But
(
you
say
)
it
is
not
sinne
,
vnlesse
it
be
voluntary
.
I
confesse
it
,
if
you
speake
of
actuall
sinnes
;
but
if
you
speake
of
the
naturall
staine
and
blot
,
it
is
not
necessary
,
that
this
naturall
blot
be
procured
by
euery
ones
owne
will
;
it
is
enough
if
it
be
contrary
to
the
Law
:
For
this
is
the
best
difinition
of
sinne
,
that
Saint
Iohn
layeth
downe
,
that
sinne
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
breach
of
the
Law
:
And
it
cannot
be
doubted
,
but
that
that
is
contrary
to
the
law
,
which
doth
stirre
vp
a
man
to
rebell
against
the
law
.
For
although
Originall
sinne
hath
not
yet
stirred
vp
the
infant
to
sinne
in
act
,
yet
is
it
apt
and
prone
to
stirre
him
vp
:
No
otherwise
then
the
Snake
which
hath
not
yet
infected
any
one
with
her
poysoning
biting
,
hath
yet
an
engrafted
poyson
in
her
,
and
a
naturall
readinesse
to
hurt
.
Originall
sinne
also
,
may
be
said
to
be
voluntary
,
because
by
it
we
sinne
voluntarily
,
and
also
because
we
sinned
in
Adam
,
and
therefore
in
him
wee
were
desirous
of
this
corruption
.
Finally
,
wee
must
rather
beleeue
Saint
Paul
,
that
teacheth
vs
that
sinne
is
in
infants
,
then
these
men
,
who
strike
themselues
with
their
owne
stings
,
and
entangle
themselues
.
XVI
.
For
,
seeing
that
the
Arminians
teach
,
that
by
the
death
of
Christ
,
all
mankinde
is
reconciled
to
God
,
and
that
remission
of
sinnes
is
obtained
for
all
men
:
I
demand
,
for
what
sinnes
are
infants
punished
,
and
doe
fall
into
torments
of
body
,
and
doe
suffer
the
assaults
of
Diuels
?
Is
it
for
the
sinne
of
Adam
?
that
,
the
Arminians
affirme
,
is
forgiuen
them
.
Is
it
for
any
actuall
sinne
?
they
haue
committed
none
.
It
remaines
therefore
,
that
they
are
punished
for
Originall
sinne
,
Vide
Aransic
.
Concil.
secund
Chap.
2.
vnlesse
we
will
brand
God
with
the
marke
of
iniustice
,
as
he
that
torments
the
innocents
and
they
that
are
guilty
of
no
sinne
.
CHAP.
IX
.
How
the
sinne
of
Adam
may
belong
to
his
posteritie
,
and
how
many
waies
it
may
passe
to
his
of
spring
.
And
first
of
the
imputation
,
and
whether
the
sinnes
of
the
Grandfather
,
and
great-Grandfathers
,
are
imputed
to
their
posterity
.
I.
THe
sinne
of
Adam
doth
passe
to
his
posterity
by
two
meanes
,
by
imputation
,
&
propagation
.
II.
The
punishments
which
all
men
suffer
in
the
name
of
Adam
,
doe
argue
that
the
sinne
of
Adam
is
imputed
to
vs
:
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
sinne
of
Adam
was
not
onely
personall
,
neither
did
hee
sinne
as
a
singular
person
,
but
as
carrying
all
mankinde
in
the
stocke
and
originall
;
no
otherwise
then
Christ
satisfying
for
vs
on
the
crosse
,
hath
not
suffred
as
a
priuate
person
,
but
as
sustaining
and
representing
the
whole
Church
in
the
head
.
Saint
Paul
,
2
Cor.
5.15
.
speaketh
thus
:
If
one
dyed
for
all
,
all
likewise
were
dead
.
And
Rom.
6.
doth
affirme
that
we
are
dead
and
crucified
with
Christ
.
If
therefore
we
dyed
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
righteousnesse
of
the
second
Adam
be
imputed
to
vs
,
why
shall
not
the
sinne
of
the
first
Adam
be
imputed
to
vs
;
seeing
that
therefore
the
righteousnesse
of
Christ
is
imputed
to
vs
,
that
the
sinne
of
Adam
might
not
be
imputed
to
vs
?
III.
Reason
it selfe
doth
consent
to
this
:
for
if
Adam
had
receiued
good
things
,
not
for
himself
alone
,
but
for
his
posterity
;
it
is
no
maruell
,
if
being
spoiled
of
these
good
things
,
he
lost
them
for
himselfe
and
his
posterity
.
If
any
one
be
capitally
punished
for
treason
,
and
brought
to
extreame
pouerty
,
his
children
also
,
with
him
doe
loose
their
Nobility
.
Nor
is
any
thing
more
equall
,
then
that
the
sonne
should
pay
his
fathers
debts
,
and
that
as
they
are
heires
of
their
estates
,
so
they
might
be
heires
of
their
debts
.
IV.
But
in
this
similitude
there
is
one
,
and
that
a
notable
difference
,
that
is
,
when
the
debter
hath
wasted
the
inheritance
,
and
there
is
more
in
debt
then
in
goods
,
the
sonne
may
renounce
the
inheritance
,
and
leaue
his
fathers
goods
:
But
here
this
yeelding
vp
cannot
be
made
;
because
to
the
guilt
by
the
sinne
of
Adam
,
there
commeth
also
the
naturall
deprauation
,
and
contagion
;
like
as
he
that
is
borne
of
parents
infected
which
leprosie
,
which
contagion
cannot
be
put
off
when
they
please
.
V.
Although
these
things
are
grounded
vpon
the
word
of
God
,
and
the
very
rule
of
iustice
,
yet
they
seeme
to
be
charged
,
and
followed
with
great
discommodities
.
First
,
that
in
Ezekiell
,
Chap.
18.
v.
20.
doth
offer
it selfe
;
The
soule
that
sinneth
shall
die
:
The
sonne
shall
not
beare
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
sinnes
of
their
parents
.
Why
then
doe
we
die
for
anothers
sinne
?
Why
is
the
sinne
of
Adam
imputed
to
vs
?
Or
is
it
credible
,
that
he
that
forgiues
vs
our
sinnes
,
will
impute
to
any
one
anothers
sins
?
What
?
that
the
punishment
is
greater
then
the
sinne
?
For
when
we
sinned
in
Adam
onely
,
in
potentia
,
in
power
and
possibility
,
yet
we
are
punished
in
actu
,
in
act
:
And
that
seemeth
most
cruell
,
that
Adam
,
which
sinned
in
act
is
saued
,
and
for
the
same
sinne
many
are
damned
,
who
sinned
in
Adam
onely
in
power
and
possibility
.
I
answere
,
the
place
in
Ezechiel
must
be
taken
thus
;
the
innocent
sonne
shall
not
beare
the
punishment
of
his
fathers
sinne
:
So
when
God
saith
in
the
law
,
that
he
will
visit
the
iniquity
of
fathers
vpon
the
children
,
he
speaketh
of
children
which
walke
in
their
fathers
steps
,
and
are
partakers
of
the
same
fault
:
But
the
sonnes
of
Adam
cannot
be
said
to
be
innocent
,
as
they
which
not
onely
sinned
in
Adam
,
as
in
the
stocke
and
roote
of
mankinde
,
but
also
themselues
are
borne
stained
with
the
same
deprauation
,
and
prone
to
the
same
sinne
.
Secondly
,
I
say
that
that
place
in
Ezechiel
makes
nothing
to
the
present
matter
:
for
hee
speaketh
of
the
sinnes
of
the
fathers
,
whose
sinnes
are
personall
,
and
who
in
sinning
doe
not
sustaine
the
persons
of
their
children
:
For
Arminius
is
deceiued
,
in
setting
downe
the
cause
why
those
Infidels
are
reprobated
,
who
haue
not
refused
the
Gospell
,
viz.
Because
(
saith
he
)
they
refused
the
grace
of
the
Gospell
in
their
parents
,
In
Perkins
p.
92.
grandfathers
,
great-grandfathers
,
and
their
fathers
,
by
which
act
they
deserued
that
they
should
be
forsaken
by
God
:
For
I
would
haue
them
shew
me
a
solid
and
sound
reason
,
why
Infants
haue
not
sinned
against
the
grace
of
the
Gospell
in
their
Parents
,
to
whom
the
grace
of
the
Gospell
was
offred
,
and
by
whom
it
was
refused
;
seeing
in
Adam
all
his
posterity
sinned
against
the
Law
,
and
by
it
deserued
punishment
and
forsaking
.
For
the
reason
of
the
couenant
of
God
is
perpetuall
,
that
children
are
comprehended
in
their
Parents
.
VI.
Let
therefore
the
Schoole
and
followers
of
Arminius
learne
the
cause
of
this
difference
,
and
why
the
sinne
of
Adam
should
be
imputed
to
his
posteritie
,
but
the
sinnes
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
sinne
of
Adam
,
we
lost
originall
purity
;
but
wee
haue
not
lost
it
by
the
sinnes
of
our
Grand-fathers
,
or
great-Grandfathers
.
2.
Because
Adam
receiued
gifts
,
which
as
he
had
for
himselfe
,
so
hee
should
haue
conueyed
them
to
his
posterity
,
which
seeing
hee
lost
,
it
iustly
comes
to
passe
that
his
posterity
should
be
depriued
of
those
gifts
.
But
my
Grand-father
or
great-Grandfather
receiued
no
supernatural
gifts
from
God
,
which
by
an
hereditary
right
they
should
deriue
to
their
posterity
.
3.
Then
also
the
sinnes
of
my
Grand-father
and
great-Grandfather
were
personall
sinnes
;
neither
did
they
in
their
sinning
sustaine
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
Iosias
,
who
were
the
posterity
of
Dauid
,
did
in
Dauid
murther
Vrias
.
4.
I
will
say
somewhat
more
;
Adam
while
hee
liued
committed
many
sinnes
,
yet
I
thinke
that
onely
that
first
sinne
of
Adam
was
imputed
to
his
posterity
,
because
onely
by
this
sinne
he
violated
that
couenant
which
was
made
with
him
,
as
with
the
author
of
mankinde
.
5.
And
if
any
one
at
this
day
is
depriued
of
the
light
of
the
Gospell
,
because
some
of
his
ancestors
a
thousand
yeeres
since
refused
the
Gospell
,
as
Arminius
thinks
,
there
is
no
cause
why
on
the
other
side
,
one
may
not
be
called
effectually
to
saluation
,
because
some
one
of
his
ancestors
beleeued
the
Gospell
.
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
himselfe
is
not
of
opinion
,
when
he
saith
out
of
Habacuk
2.
The
iust
shall
liue
by
his
owne
faith
,
and
not
by
anothers
:
Nor
because
Adam
beleeued
the
promise
of
his
seede
,
that
should
breake
the
serpents
head
,
is
this
his
faith
therefore
imputed
to
any
of
his
posterity
.
Arnoldus
doth
seeme
to
consent
to
this
;
but
I
cannot
be
brought
to
thinke
that
the
other
sectaries
doe
beleeue
the
same
.
6.
To
beleeue
that
any
one
is
reprobated
,
because
hee
resused
the
Gospell
in
his
greatgrandfathers
,
or
their
Fathers
,
is
plainely
conr●ary
to
the
opinion
of
Saint
Paul
,
2
Cor.
5.10
.
where
he
saith
,
that
euery
one
shall
receiue
the
things
done
in
his
body
,
whether
it
be
good
or
euill
;
therefore
not
according
to
those
things
which
he
hath
done
in
anothers
body
.
7.
I
let
passe
he
absurdities
,
into
which
Arminius
by
this
meanes
would
plunge
himselfe
.
For
it
may
come
to
passe
,
that
ones
Grandfather
by
the
fathers
side
hath
beleeued
the
Gospell
,
&
his
Grand-father
by
his
mothers
side
hath
refused
the
Gospell
.
It
may
come
to
passe
that
ones
Grandfathers
or
greatgrandfathers
&
so
vpward
,
part
haue
beleeued
,
and
part
haue
not
beleeued
.
I
demand
of
which
of
them
,
in
the
purpose
of
God
,
shall
respect
be
had
?
Shall
the
faith
of
the
one
,
or
the
infidelitie
of
the
other
be
imputed
to
their
posteritie
?
Then
also
,
as
often
as
the
Gospell
is
offred
to
any
Nation
or
Citie
,
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
faithfull
Ancestors
;
yet
is
the
Gospell
offred
to
all
without
any
difference
.
Also
it
will
come
to
passe
that
some
one
proceeding
of
faithfull
Ancestors
,
may
refuse
the
Gospell
;
and
on
the
otherside
,
one
proceeding
of
Inside●s
,
may
be
conuerted
.
8.
And
if
one
may
be
an
Infidell
by
anothers
infidelity
,
and
may
be
said
to
haue
refused
the
Gospell
in
his
Ancestors
,
because
some
one
of
his
progenitors
refused
the
Gospell
a
thousand
yeares
before
,
there
will
scarce
be
any
of
the
godly
,
that
after
this
manner
hath
not
refused
the
Gospell
.
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
,
haue
beene
conuerted
to
the
faith
,
and
as
the
Apostle
saith
,
Rom.
5.20
.
Where
sinne
abounded
,
there
grace
abounded
.
What
were
the
ancient
Romanes
but
theeues
,
depopulating
and
wasting
the
world
,
and
a
scourge
in
the
hand
of
God
?
What
was
Corinth
,
but
the
stewes
of
all
Graecia
,
and
the
Mart
or
faire
of
most
foule
lusts
?
yet
neuerthelesse
,
in
those
cities
,
God
by
the
preaching
of
the
Gospell
,
raised
vp
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
sinnes
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
vpon
the
children
,
beyond
the
third
and
fourth
generation
:
And
that
because
a
man
can
scarce
liue
so
long
,
as
to
see
his
issue
beyond
the
third
or
fourth
generation
:
For
therefore
are
children
punished
,
their
fathers
beholding
it
,
that
griefe
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
sinne
of
the
fathers
vpon
the
children
,
ought
to
be
vnderstood
of
temporall
,
and
not
of
eternall
punishments
.
VII
.
But
to
that
which
was
said
,
that
the
punishment
was
greater
then
the
sinne
,
because
they
which
in
Adam
sinned
onely
in
power
,
are
for
his
sinne
punished
in
act
;
it
is
easie
to
answere
:
For
wee
so
sinned
in
Adam
in
power
,
that
also
the
sinne
was
in
vs
in
act
:
neither
doe
we
onely
beare
the
punishment
of
anothers
sinne
,
but
also
of
our
owne
:
nor
is
it
any
maruaile
,
if
God
hath
pardoned
Adam
,
and
doth
not
pardon
many
of
his
posterity
,
for
Adam
beleeued
and
repented
,
but
these
refuse
the
grace
of
God
offred
,
and
persist
in
impenitency
.
CHAP.
X.
Of
the
propagation
of
the
sinne
of
Adam
to
his
posteritie
,
where
also
of
the
traduction
of
the
soule
,
and
of
sinne
it selfe
.
WE
haue
already
said
that
the
sinne
of
Adam
is
conueyed
to
his
posterity
two
manner
of
wayes
;
by
Imputation
,
and
Propagation
:
Of
imputation
it
hath
been
spoken
;
now
we
are
to
speake
of
Propagation
.
I.
That
the
sinne
of
Adam
hath
infected
all
mankinde
with
an
hereditary
deprauation
,
and
that
this
contagion
hath
farre
spred
it selfe
,
hath
beene
abundantly
proued
by
those
places
,
by
which
we
haue
declared
that
euery
man
was
conceiued
and
borne
in
sinne
.
As
by
one
man
,
sinne
entred
into
the
World
,
and
death
by
sinne
:
so
death
went
ouer
all
,
in
whom
all
men
sinned
.
Rom.
5.
II.
And
if
any
one
would
exactly
view
the
manner
and
circumstances
of
Adams
sinne
,
he
shall
finde
that
in
euery
man
,
the
character
,
and
no
obscure
image
,
of
that
first
sinne
,
is
deepely
impressed
:
for
there
is
engrafted
in
euery
man
curiosity
&
desire
of
knowing
those
thin
gs
which
pertaine
nothing
to
him
:
and
also
a
distrustfull
haesitation
,
and
doubting
of
the
word
of
God
:
And
as
Adam
laid
the
fault
vpon
his
wife
,
and
his
wife
vpon
the
Serpent
,
so
is
it
naturall
to
euery
man
,
to
couer
his
fault
with
anothers
fault
:
Also
flight
and
trembling
at
the
meeting
of
God
,
lying
,
dissembling
,
and
a
sense
of
vndecent
nakednesse
,
are
in
all
men
by
nature
,
and
are
deriued
into
posterity
from
that
fountaine
;
and
to
these
things
we
are
not
taught
,
but
made
,
not
instructed
,
but
infected
:
To
these
things
,
we
doe
not
onely
not
need
a
master
,
but
contrary
to
the
teaching
of
masters
,
and
to
discipline
,
all
stayes
and
barres
being
broken
,
wee
returne
to
them
,
nature
being
conqueror
.
III.
As
therefore
the
egges
of
the
Aspe
are
iustly
broken
,
and
serpents
new
bred
are
iustly
killed
,
although
they
haue
yet
poysoned
none
;
so
infants
are
rightly
obnoxious
,
and
subiect
to
punishments
:
For
although
they
haue
not
yet
sinned
in
act
,
yet
there
is
in
them
that
contagious
pestilence
,
and
that
naturall
pronenesse
to
sinne
.
IV.
But
hence
ariseth
a
question
hard
to
be
dissolued
,
to
wit
,
by
what
meanes
sinne
is
traduced
from
parents
to
their
posterity
,
and
how
mens
soules
may
draw
this
deprauation
.
For
seeing
all
things
that
God
doth
,
are
good
;
it
is
not
credible
nor
likely
,
that
God
put
Originall
sinne
into
mens
soules
:
For
how
should
he
punish
those
soules
,
which
hee
himselfe
had
corrupted
?
And
if
he
created
the
soule
pure
and
iust
,
but
being
included
in
the
body
,
it
is
defiled
with
the
contagion
,
other
discommodities
no
whit
lesse
doe
arise
:
For
to
include
a
pure
and
innocent
soule
in
a
stinking
prison
,
and
to
thrust
it
,
as
it
were
,
into
a
bridewell
,
that
it
might
bee
corrupted
there
,
doth
not
seeme
to
agree
with
the
iustice
and
goodnesse
of
God
.
V.
Hereto
is
added
also
,
that
sin
is
the
deprauation
of
the
soule
,
not
of
the
body
,
for
sin
is
a
spirituall
thing
,
a
vice
of
the
will
;
the
body
therefore
cannot
giue
that
to
the
soule
,
which
it
hath
not
:
And
seeing
the
body
doth
not
sinne
,
but
when
the
soule
doth
vse
the
body
as
an
organ
to
sinne
,
Rom.
6.13
.
it
is
manifest
that
sinne
doth
passe
from
the
soule
into
the
body
,
and
not
from
the
body
into
the
soule
;
to
which
thing
,
the
very
sinne
of
Adam
is
a
cleere
testimony
to
vs
:
For
Adam
first
sinned
in
will
,
before
hee
stretched
forth
his
hand
to
the
forbidden
Apple
.
Caluin
saw
this
,
who
in
the
first
chapter
of
the
second
booke
of
his
Institutions
,
hath
these
words
:
This
contagion
hath
not
its
cause
in
the
substance
of
the
flesh
,
or
of
the
soule
:
but
because
it
was
so
appointed
by
God
,
that
what
gifts
hee
had
bestowed
vpon
the
first
man
,
he
should
haue
them
,
and
also
loose
them
both
for
himselfe
and
his
.
VI.
Here
is
a
way
that
is
obscure
and
slippery
,
in
which
we
must
goe
with
wary
steppes
.
I
doe
not
propound
to
my selfe
to
satisfie
them
that
are
braine-sicke
,
and
wickedly
acute
:
I
will
onely
set
downe
those
things
which
seeme
to
mee
to
be
agreeable
to
the
word
of
God
,
and
to
reason
;
whereunto
that
the
way
may
be
made
plaine
,
some
things
are
to
be
spoken
of
the
originall
of
the
soule
,
and
of
the
traduction
of
it
.
VII
.
Origen
,
following
Plato
,
was
of
opinion
,
that
all
soules
were
at
first
created
together
with
the
Angels
,
and
afterwards
put
into
bodies
.
This
hee
disputes
,
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chap.
7.
Tertullian
will
haue
the
soule
to
be
conueyed
with
the
seede
,
and
the
soule
of
the
sonne
,
to
be
from
the
soule
of
the
father
,
which
is
not
to
be
marueiled
at
in
him
,
who
doth
contend
that
the
soule
is
the
body
,
lib
de
anima
,
Chap.
5.
Saint
Ierome
in
his
Epistle
to
Marcellina
,
and
Anapsychia
,
doth
witnesse
,
that
the
greater
part
of
the
west
were
of
the
same
opinion
.
Saint
Austin
hath
writ
foure
bookes
of
the
originall
of
the
soule
,
in
which
he
leaueth
this
question
vndecided
,
neither
dares
hee
rashly
determine
any
thing
:
And
his
second
booke
of
retractations
,
Chap.
56.
doth
witnes
,
that
hee
continued
in
that
doubt
to
his
death
:
Yet
in
his
157.
Epistle
,
hee
doth
debate
with
Tertullian
,
and
doth
more
incline
to
the
contrary
opinion
.
VIII
.
But
we
determin
,
that
the
reasonable
soule
is
infused
into
the
[
](A69245-e19370-b)*
*
i
e.
The
childe
conceiued
,
and
not
yet
borne
.
embryon
,
but
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
come
from
without
,
as
Aristotle
would
haue
it
.
lib.
2.
de
generat
.
animal
.
Cap.
3.
But
we
thinke
that
it
is
formed
,
by
God
,
in
the
fruit
,
and
in
the
rudiment
of
mans
body
,
being
led
thereto
by
the
authority
of
the
Scripture
,
whereunto
reason
,
and
the
nature
of
the
soule
it selfe
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
ouer
the
Congregation
.
And
the
Apostle
to
the
Hebrewes
.
Chap.
12.
v.
9.
And
if
(
saith
he
)
wee
had
fathers
of
our
bodies
,
which
corrected
vs
,
and
we
gaue
them
reuerence
:
Shall
we
not
much
rather
be
in
subiection
vnto
the
father
of
spirits
and
liue
?
It
is
not
without
consideration
,
that
God
by
a
peculiar
elegie
and
stile
,
is
called
the
father
of
spirits
,
that
he
might
be
opposed
to
the
fathers
of
the
flesh
:
for
if
the
soule
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
forme
mens
soules
otherwise
then
their
bodies
.
X.
Wherefore
Ecclesiastes
,
Chap.
12.
saith
.
The
body
is
dissolued
to
dust
,
and
the
spirit
returneth
to
God
that
gaue
it
,
which
surely
would
not
be
aptly
spoken
,
if
God
should
giue
the
spirit
no
otherwise
then
he
giues
the
body
.
Certainly
by
that
word
of
returning
of
the
soule
to
God
,
Salomon
doth
insinuate
,
that
the
soule
came
from
God
,
and
doth
returne
thitherwhence
she
had
her
originall
,
which
cannot
be
said
of
the
body
.
XI
.
The
conception
of
Christ
,
in
the
wombe
of
his
mother
,
doth
adde
credit
to
this
opinion
.
For
seeing
that
,
according
to
the
flesh
,
he
had
not
a
father
,
it
is
plaine
,
that
his
soule
was
immediately
created
by
God
:
And
if
it
be
necessary
that
thou
maist
be
sonne
of
Adam
,
to
haue
thy
soule
traducted
by
thy
fathers
seede
,
Christ
could
not
be
called
the
sonne
of
Adam
,
nor
of
Dauid
.
XII
.
It
is
vnsauory
which
is
brought
out
of
the
beginning
of
Exodus
,
to
proue
the
traduction
of
the
soule
,
Seauenty
soules
came
out
of
the
loynes
of
Iacob
;
for
the
propriety
of
the
Hebrew
,
is
well
knowne
,
that
by
soules
are
vnderstood
persons
.
XIII
.
Also
reason
it selfe
doth
agree
with
the
word
of
God
.
1.
For
the
soule
,
which
is
something
which
is
aboue
nature
,
cannot
be
in
a
common
condition
generated
with
other
naturall
things
.
2.
Because
it
is
immateriall
,
it
cannot
be
brought
forth
by
the
power
of
any
matter
.
3.
If
the
soule
were
not
generated
vnlesse
by
the
body
,
it
could
not
be
without
the
body
,
nor
could
it
subsist
by
it selfe
alone
.
4.
They
that
would
haue
the
soule
to
be
traduced
by
the
seede
,
doe
driue
themselues
into
straights
,
from
which
they
cannot
possible
free
themselues
.
For
why
should
not
the
soule
of
the
mother
,
be
also
traduced
into
the
sonne
?
or
if
the
soule
of
the
sonne
be
traduced
,
as
well
from
the
soule
of
the
mother
,
as
of
the
father
,
it
must
needs
be
,
that
two
soules
doe
grow
together
,
&
are
mingled
into
one
.
5.
What
will
be
come
of
so
much
seede
that
is
lost
,
which
either
fals
from
them
that
sleep
,
or
is
vnhonestly
lost
,
or
being
receiued
into
the
wombe
doth
not
come
to
conception
?
Will
so
many
soules
of
men
be
lost
,
or
shall
they
be
choaked
in
the
wombe
?
or
shall
they
remaine
alone
without
matter
,
seeing
it
is
certaine
that
they
belong
not
to
the
number
of
men
.
6.
Also
it
must
neede
be
,
that
eyther
the
whole
soule
of
the
father
is
traduced
,
and
so
the
father
shall
be
made
soule-lesse
;
or
else
a
portion
and
part
of
the
soule
;
and
so
the
soule
shall
be
diuisible
.
Neither
can
the
whole
soule
be
transmitted
,
as
when
light
is
kindled
of
light
;
for
such
a
propagation
is
made
,
by
the
transmutation
of
the
matter
applyed
vnto
it
;
and
so
the
applyed
matter
of
the
begetting
soule
,
should
be
turned
into
the
soule
.
7.
If
the
definition
of
the
soule
,
laide
downe
by
Aristotle
(
Lib.
2.
de
anima
,
Cap
1.
)
and
euery
where
conceiued
be
true
,
by
which
he
defineth
the
soule
to
be
,
the
first
act
of
the
naturall
originall
body
,
hauing
life
in
power
,
I
doe
not
see
how
the
rationall
soule
can
enforme
and
shape
the
seede
,
in
which
there
are
no
Organs
.
XIV
.
Neither
is
man
therefore
to
be
said
not
to
beget
man
,
although
he
doth
not
beget
the
soule
,
nor
the
soule
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
giue
the
whole
substance
,
yet
he
doth
giue
the
subsistance
of
the
person
,
and
doth
not
onely
supply
the
matter
of
the
infant
,
but
doth
also
minister
dispositions
and
aptitudes
to
receiue
that
forme
,
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
neede
doubt
to
affirme
that
,
commonly
man
doth
beget
man
,
seeing
all
naturall
things
are
done
by
ordinary
meanes
and
rules
.
These
thornes
being
plucked
vp
,
the
way
to
know
the
manner
of
the
traduction
of
sinne
from
parents
to
their
children
,
is
made
playner
.
XV.
In
the
beginning
,
I
thinke
I
haue
shewed
by
sure
reasons
,
that
sinne
doth
not
passe
from
the
body
into
the
soule
:
And
on
the
other
side
,
that
God
put
into
the
soule
this
inclination
to
sinne
,
it
is
a
great
wickednesse
to
beleeue
.
And
yet
that
originall
sinne
was
in
the
soule
,
God
being
vnwilling
,
or
being
indifferent
,
and
permitting
it
with
an
idle
permission
,
cannot
be
spoken
or
beleeued
without
great
offence
:
For
seeing
Originall
sinne
is
the
punishment
of
the
sinne
of
Adam
,
he
that
saith
that
this
punishment
was
inflicted
onely
by
the
permission
of
God
,
and
not
by
his
will
,
doth
take
away
from
God
the
office
of
a
Iudge
;
for
Iudges
doe
not
punish
by
permitting
,
but
by
decreeing
.
XVI
.
For
the
explication
of
this
Doctrine
,
we
lay
downe
these
sixe
propositions
and
foundations
of
the
truth
.
First
,
Although
we
had
not
beene
borne
of
Adam
,
yet
because
hee
had
receiued
supernaturall
good
things
,
both
in
his
owne
and
our
name
,
seeing
he
lost
them
by
his
owne
fault
,
wee
are
iustly
depriued
of
them
:
Euen
as
among
many
brethren
,
one
doth
waste
and
consume
that
mony
to
his
owne
and
brothers
losse
,
which
hee
receiued
in
his
owne
and
brothers
name
.
Secondly
,
God
put
into
the
soule
these
faculties
,
Vnderstanding
,
Will
,
Sense
,
&
Appetite
,
which
are
naturally
carried
to
things
that
are
obuious
&
known
,
and
not
to
things
that
are
vnknowne
and
farre
remoued
.
Thirdly
,
Man
cannot
know
and
loue
supernaturall
and
diuine
things
,
without
diuine
and
supernaturall
enlightning
.
Fourthly
,
Neither
could
man
vse
those
things
that
are
obuious
and
naturall
,
iustly
and
conueniently
,
and
to
the
glory
of
God
,
vnlesse
some
supernaturall
light
did
shine
forth
to
him
.
Fifthly
,
God
hath
put
into
euery
man
,
for
his
owne
preseruation
,
a
loue
of
himselfe
,
which
loue
is
naturally
good
;
but
doth
then
beginne
to
be
morally
good
,
when
it
doth
accord
to
,
and
helpe
forward
the
loue
of
God
.
Sixthly
,
the
manners
of
the
minde
,
doe
for
the
most
part
follow
the
temper
of
the
body
.
XVII
.
These
things
being
laid
down
,
I
say
that
God
doth
create
the
soules
of
men
good
,
but
destitute
of
heauenly
gilts
and
supernaturall
light
,
and
that
iustly
,
because
Adam
lost
those
gifts
for
himselfe
and
his
posterity
,
which
he
had
receiued
for
himselfe
and
his
posterity
.
Not
to
giue
supernatural
light
to
the
minde
is
not
to
put
into
the
will
,
although
peruersenesle
of
will
doth
afterwards
follow
the
blindenesse
of
the
minde
.
For
the
will
being
destitute
of
this
light
,
and
of
the
knowledge
of
supernaturall
good
things
,
cannot
moue
it selfe
to
things
vnknowne
,
but
onely
to
things
that
are
present
and
knowne
,
such
as
are
the
pleasures
of
the
body
,
riches
,
&c.
Which
although
they
be
naturally
good
,
yet
they
turne
the
will
from
the
study
and
desire
of
supernaturall
things
.
Then
also
selfe-loue
,
which
is
naturally
good
and
necessary
,
doth
beginne
to
be
morally
euill
,
because
it
doth
inuade
that
place
which
is
due
to
the
loue
of
God
.
Hence
is
that
pronenesse
to
euill
,
which
is
in
that
inordinate
selfe
loue
,
which
supernaturall
illumination
doth
not
direct
:
which
light
God
not
giuing
to
the
soule
,
doth
not
therefore
put
sinne
into
it
:
No
otherwise
,
then
if
one
doth
take
away
from
the
Traueller
the
light
of
the
Sunne
,
by
putting
darkenesse
betweene
;
be
doth
not
force
the
Traueller
to
stragle
,
nor
doth
turne
him
from
the
right
way
;
but
onely
he
doth
take
away
that
,
without
which
the
right
way
cannot
be
knowne
.
XVIII
.
The
temper
of
the
body
doth
increase
this
contagion
:
For
it
is
found
by
experience
,
that
sanguine
men
are
bloudy
and
libidinous
,
cholericke
men
are
rash
and
angry
,
melancholicke
men
are
suspicious
and
stedfast
in
their
purposes
,
deepely
hiding
their
malice
;
blacke
and
yealow
,
choller
are
as
sparkes
and
tinder
put
to
the
appetite
,
by
which
it
catcheth
flames
,
and
burnes
:
And
according
to
the
temper
of
the
body
,
one
laughes
vnder
the
scourge
,
another
weepes
with
a
blow
.
The
humours
of
the
body
therefore
,
are
not
causes
,
but
prouocations
of
sinne
;
neither
doe
they
compell
the
will
,
but
allure
it
;
nor
doe
they
impresse
sinne
on
the
soule
,
but
doe
put
forward
the
sinfull
soule
,
and
there
being
may
waies
open
to
sinne
,
they
doe
incline
the
soule
hither
rather
then
thither
.
CHAP.
XI
.
Whether
the
power
of
beleeuing
the
Gospell
is
lost
by
the
sinne
of
Adam
.
I.
IT
is
demanded
,
whether
by
the
sinne
of
Adam
we
haue
lost
the
power
of
beleeuing
the
Gospell
;
Arminius
,
that
maruailous
artificer
of
deuising
,
doth
deny
it
:
For
,
that
he
might
proue
that
God
is
bound
to
giue
to
euery
man
power
of
beleeuing
in
Christ
and
obtaining
faith
,
he
doth
contend
,
that
Adam
before
his
fall
,
had
not
power
of
beleeuing
in
Christ
,
nor
was
it
needfull
for
him
;
&
therefore
we
could
not
loose
in
Adam
,
that
which
Adam
himselfe
had
not
.
He
saith
also
,
that
faith
was
not
commanded
by
the
law
,
and
therefore
Adam
was
not
bound
to
faith
,
because
onely
the
law
was
giuen
to
him
;
he
addeth
also
,
that
no
man
can
beleeue
,
but
he
that
is
a
sinner
:
And
if
Adam
did
not
receiue
power
wherby
,
if
he
fell
he
might
rise
again
,
he
did
not
receiue
power
of
beleeuing
the
Gospell
,
by
which
we
rise
out
of
this
fall
.
II.
Seeing
these
things
tend
thither
,
that
Arminius
might
make
a
way
for
himselfe
to
that
impious
and
vngodly
opinion
,
whereby
he
affirmes
,
that
God
is
bound
to
giue
to
all
men
power
of
beleeuing
,
and
that
God
is
prepared
to
giue
faith
to
all
men
,
if
they
themselues
will
:
This
question
is
of
no
small
moment
,
nor
to
be
perfunctoriously
and
lightly
handled
.
III.
We
therefore
contend
against
Arminius
,
that
mankinde
by
the
sinne
of
Adam
,
together
with
their
originall
purity
and
righteousnesse
,
lost
also
the
power
of
beleeuing
in
Christ
.
For
by
the
fall
of
Adam
we
lost
the
power
of
louing
God
,
and
of
obeying
him
.
Now
saith
doth
include
the
loue
of
God
,
and
it
is
a
certaine
kinde
of
obedience
.
IV.
Adam
indeede
before
his
fall
,
was
not
bound
to
beleeue
in
Christ
,
because
he
was
not
declared
to
him
,
neither
then
was
there
neede
;
but
he
was
bound
to
beleeue
euery
word
of
God
,
whatsoeuer
should
afterward
be
;
this
bond
passed
to
his
posteritie
:
but
it
had
not
passed
,
if
Adam
had
not
beene
tyed
to
the
like
bond
.
So
the
israelites
in
the
time
of
Dauid
,
were
not
bound
to
beleeue
,
Ieremy
foretelling
the
instant
captiuity
into
Babylon
,
because
Ieremy
then
was
not
,
neither
was
it
needfull
for
them
to
know
this
;
and
yet
the
Iewes
in
contemning
the
prophesie
of
Ieremy
,
violated
that
law
,
by
which
the
same
people
was
held
and
bound
in
the
time
of
Dauid
.
Hee
were
a
foole
who
would
say
,
that
hee
that
hath
lost
his
sight
,
hath
not
lost
the
power
of
seeing
that
house
which
was
built
foure
yeares
after
:
or
that
hee
that
is
blinde
by
his
owne
fault
,
hath
not
lost
the
faculty
of
seeing
the
collyria
or
plaisters
which
the
Physitian
bringeth
him
some
moneths
after
.
Surely
Adam
,
before
his
fall
,
had
power
of
beleeuing
in
Christ
,
after
the
same
manner
that
he
had
then
power
of
succouring
and
helping
the
sicke
and
miserable
,
although
before
the
fall
there
was
no
misery
,
nor
could
there
be
.
Adam
was
in
the
remote
power
to
beleeue
the
Gospell
,
as
a
sound
man
is
in
the
remote
power
to
vse
the
remedies
of
a
disease
that
will
or
may
come
:
But
that
he
did
not
beleeue
in
Christ
,
it
was
not
because
it
did
exceede
the
power
giuen
him
by
God
,
but
because
it
was
not
needefull
.
Finally
,
seeing
Adam
by
his
incredulity
,
lost
the
power
of
beleeuing
the
word
of
God
,
it
must
needes
be
,
that
hee
lost
also
the
power
of
beleeuing
that
word
,
by
which
God
was
to
bring
a
remedy
to
this
euill
.
V.
In
vaine
doth
Arminius
thinke
,
that
it
is
vnaptly
spoken
,
if
it
be
said
that
Adam
had
power
of
beleeuing
when
hee
had
no
neede
,
which
power
was
taken
from
him
,
when
hee
began
to
haue
neede
of
it
.
For
neither
was
the
power
of
beleeuing
wanting
to
Adam
,
nor
was
it
taken
from
him
,
but
hee
willingly
lost
it
,
when
he
lost
the
power
of
obaying
God
:
And
God
of
his
meere
grace
doth
restore
the
same
to
whom
he
will
,
not
because
we
will
,
but
because
he
worketh
in
vs
that
we
will
.
VI.
But
that
is
ridiculous
which
Arnoldus
,
cap.
14.
doth
say
,
that
Adam
before
his
fall
,
did
not
receiue
power
,
by
which
he
might
rise
,
if
he
should
fall
:
For
that
power
whereby
men
rise
,
after
the
fall
,
is
not
giuen
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
againe
,
if
hee
had
not
lost
it
by
his
fall
.
Arnoldus
therefore
thus
speakes
;
as
if
I
should
say
,
that
hee
to
whom
God
hath
giuen
sound
and
cleare
eyes
,
hath
not
receiued
power
,
by
which
he
might
see
with
those
eyes
after
he
is
made
blinde
,
VII
.
Finally
,
as
many
as
are
the
posterity
of
Adam
,
are
bound
to
fulfill
the
law
;
this
is
a
naturall
debt
;
and
the
law
commands
vs
to
loue
God
,
and
to
obey
him
,
and
therefore
to
beleeue
him
speaking
:
Whensoeuer
then
Christ
is
preached
,
the
doctrine
of
the
Gospell
cannot
be
refused
,
but
with
the
contempt
of
the
Gospell
,
the
law
also
is
violated
.
But
he
to
whom
Christ
was
neuer
preached
,
shall
not
be
condemned
,
because
he
hath
refused
Christ
,
but
he
shall
be
iudged
by
the
law
,
which
tyed
him
to
beleeue
in
Christ
,
if
Christ
had
beene
preached
to
him
.
VIII
.
And
Arnoldus
is
plainely
deceiued
,
when
he
doth
affirme
that
the
power
whereby
we
beleeue
God
is
one
,
and
the
power
whereby
they
beleeue
Christ
is
another
;
because
,
saith
he
,
the
word
of
the
law
,
&
the
word
of
the
Gospell
differ
in
the
whole
genus
,
and
are
opposite
;
this
thing
fell
inconsiderately
from
the
acute
man
:
Because
white
and
blacke
are
opposite
,
is
it
therefore
the
property
of
one
power
to
see
white
,
and
of
another
to
see
blacke
?
is
it
not
the
operation
of
the
same
faculty
to
know
contraries
?
And
yet
I
doe
not
see
how
the
Law
and
the
Gospell
can
be
said
to
be
contrary
,
seeing
the
Law
is
the
Schoole-master
to
Christ
,
and
the
Gospell
doth
minister
the
meanes
,
by
which
the
law
should
be
satisfied
:
Surely
betweene
the
creditor
and
the
surety
,
there
is
no
discord
.
Christ
came
not
that
hee
might
abolish
the
law
,
but
that
hee
might
fulfill
it
.
Matthew
5.17
.
Romanes
3.30
.
IX
.
Out
of
these
,
it
is
easie
to
gather
what
is
to
be
answered
to
that
question
,
whereby
it
is
demanded
,
whether
the
law
doth
comand
vs
to
beleeu
in
Christ
:
For
this
is
euen
as
one
should
demand
whether
the
law
of
Moses
commands
the
Prophet
Esay
to
be
beleeued
:
It
is
plaine
,
that
that
is
not
expressely
commanded
by
the
law
;
for
no
man
was
bound
to
beleeue
Esay
before
he
was
borne
:
Yet
I
say
it
was
commanded
by
the
law
implicitely
,
and
by
consequence
,
in
as
much
as
the
law
doth
command
obedience
to
be
yeelded
to
God
:
And
God
is
to
be
obeyed
whether
he
speake
to
vs
immediately
,
or
by
his
messengers
:
The
same
,
I
thinke
,
may
be
saide
of
Christ
.
X.
For
of
those
things
to
which
we
are
bound
by
the
law
,
there
are
two
kindes
.
Some
things
are
due
absolutely
,
by
all
men
,
and
at
all
times
;
yea
by
them
to
whom
the
law
,
deliuered
by
Moses
,
hath
not
beene
made
knowne
,
such
as
are
to
loue
God
and
our
neighbour
:
For
Adam
was
indued
with
the
knowledge
of
these
duties
before
the
fall
,
and
was
bound
to
performe
them
in
act
:
But
there
are
some
things
,
to
the
obseruation
whereof
,
wee
are
then
bound
by
the
law
of
God
,
when
they
are
commanded
in
act
,
and
when
the
ability
of
knowing
them
is
giuen
vs
of
God
.
Thus
the
Israelites
in
Aegypt
were
not
bound
to
obey
the
commandement
of
the
not
gathering
of
Manna
vpon
the
Saboth
day
,
or
of
looking
on
the
bralen
Serpent
,
or
of
the
passing
ouer
lordan
,
which
notwithstanding
,
if
any
had
not
obeyed
when
God
commanded
them
,
without
doubt
,
they
had
iustly
borne
the
punishment
of
the
breach
of
the
law
.
XI
.
But
Arnoldus
doth
wrongfully
say
,
that
it
is
not
spoken
here
of
that
generall
power
of
beleeuing
euery
word
of
God
;
for
of
it
,
it
is
plainely
spoken
here
,
seeing
that
the
power
of
beleeuing
in
Christ
,
is
comprehended
in
that
generall
power
:
No
otherwise
then
the
power
of
seeing
,
doth
comprehend
also
the
power
of
seeing
the
remedies
for
blindnesse
,
although
those
remedies
are
not
present
,
neither
is
there
any
neede
of
them
before
blindnesse
.
XII
.
All
these
things
pertaine
thither
,
that
it
might
appeare
,
that
the
power
of
beleeuing
,
and
of
embracing
the
remedies
which
God
offers
in
the
Gospell
,
is
lost
by
that
naturall
corruption
which
is
deriued
into
vs
from
Adam
:
And
therefore
that
Arminius
doth
erre
,
when
hee
saith
,
that
God
is
bound
to
giue
to
all
men
power
to
beleeue
in
Christ
,
or
that
he
is
prepared
to
giue
faith
to
all
.
For
,
God
is
not
bound
to
restore
to
man
that
which
man
lost
by
his
owne
fault
;
nor
doth
he
deale
vniustly
,
when
he
requireth
of
man
,
that
which
hee
doth
naturally
owe.
XIII
.
Arminius
is
not
constant
to
himselfe
in
this
thing
,
and
doth
pluck
vp
those
things
which
hee
laid
downe
:
For
he
saith
,
that
many
nations
haue
for
many
ages
beene
depriued
of
the
light
of
the
Gospell
,
without
which
,
yet
there
is
no
faith
,
and
that
for
a
punishment
of
the
incredulitie
of
their
ancestors
:
He
doth
acknowledge
,
therefore
,
that
God
hath
not
giuen
,
nor
was
prepared
to
giue
to
these
nations
,
power
of
beleeuing
in
Christ
.
Yea
truely
Arminius
,
in
speaking
thus
,
doth
set
downe
the
cause
why
God
would
not
,
and
therefore
was
not
prepared
to
giue
to
people
that
,
without
which
,
faith
cannot
be
.
Was
God
prepared
to
giue
to
the
men
of
Tyre
and
Sydon
the
power
of
beleeuing
,
of
whom
Christ
giueth
this
testimony
,
that
they
would
haue
conuerted
in
Sackcloath
and
Ashes
,
if
the
word
and
his
miracles
had
come
to
them
?
Doth
he
giue
power
of
beleeuing
to
them
whose
hearts
he
hardneth
with
his
vnresistable
will
,
as
Arminius
speakes
?
Could
they
beleeue
of
whom
,
it
is
spoken
,
Iohn
12.39
.
Therefore
they
could
not
beleeue
,
because
it
is
written
,
he
hath
blinded
their
eyes
,
and
hath
hardned
their
hearts
?
In
Per●ins
P.
294.
&
295.
Doth
he
giue
power
of
beleeuing
to
them
whom
,
Arminius
saith
,
are
called
of
God
,
by
a
meanes
that
is
not
congruent
and
agreeable
,
and
by
which
he
knoweth
man
will
neuer
be
conuerted
?
XIV
.
Here
Arminius
doth
not
obscurely
accuse
God
of
folly
;
for
he
will
haue
God
to
be
aduerse
to
himselfe
,
and
to
be
prepared
to
doe
that
,
which
that
it
might
not
be
done
,
he
taketh
an
incongruent
and
disagreeable
course
;
nay
,
like
a
iudge
,
hee
sets
lawes
for
God
himselfe
;
for
what
else
meane
these
words
,
God
is
bound
to
giue
the
power
of
beleeuing
?
Surely
it
seemes
that
Arminius
doth
binde
God
by
this
Law
:
neither
will
God
haue
any
reason
for
his
iustice
,
vnlesse
Arminius
supply
to
him
the
meanes
,
whereby
he
may
auoide
the
crime
of
iniustice
.
XV.
And
although
that
impotency
and
disabilitie
of
beleeuing
be
a
punishment
of
the
sinne
of
Adam
,
yet
he
is
not
vniustly
punished
,
who
by
this
impotency
hath
refused
the
Gospell
,
because
the
same
impotency
or
disability
,
which
is
a
punishment
,
is
also
a
fault
,
which
I
say
,
that
it
might
appeare
how
vnproperly
Arnoldus
doth
here
vse
the
examples
of
punishments
which
are
not
faults
.
Is
it
equity
(
saith
he
)
that
to
a
Souldier
that
hath
beene
punished
with
the
losse
of
his
eyes
,
for
not
keeping
good
watch
,
the
Generall
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
blinde
,
he
hath
not
watched
:
This
example
is
not
to
the
purpose
;
for
to
be
blinde
is
not
a
fault
,
neither
is
any
man
by
a
naturall
obligation
bound
to
see
:
It
is
otherwise
with
our
impotency
to
beleeuing
.
Besides
,
hee
that
is
punished
with
the
losse
of
his
eyes
,
is
sorrowfull
,
and
doth
heauily
beare
the
losse
of
the
light
.
But
man
therefore
doth
not
beleeue
,
because
he
will
not
beleeue
,
and
this
impotency
is
voluntary
.
CHAP.
XII
.
That
God
doth
saue
those
whom
of
his
meere
grace
hee
chose
out
of
mankinde
corrupted
and
obnoxious
to
the
curse
.
What
Predestination
is
:
The
parts
of
it
.
That
Arminius
did
not
vnderstand
what
the
decree
of
Predestination
is
,
and
that
he
hath
vtterly
taken
away
Election
.
I
SEeing
that
by
one
man
,
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
all
men
,
without
exception
,
are
borne
guilty
of
the
curse
;
it
is
certaine
,
that
that
no
man
can
be
freed
from
the
curse
,
but
by
the
meere
grace
and
fauour
of
God
:
This
grace
he
hath
reuealed
to
vs
in
Christ
,
without
whom
there
is
no
saluation
:
For
he
put
on
our
nature
,
that
by
this
meanes
of
his
comming
betweene
,
and
as
it
were
by
this
knot
,
man
might
be
ioyned
with
God
;
and
hee
suffered
death
that
hee
might
satisfie
for
our
sinnes
,
and
so
,
reconciliation
being
made
,
wee
might
be
restored
to
the
title
and
degree
of
the
sonnes
of
God
.
II.
This
benefit
,
and
sauing
grace
,
God
doth
declare
to
vs
by
the
Gospell
,
wherein
that
couenant
of
free
grace
,
whereof
Christ
is
the
mediator
and
foundation
,
is
propounded
.
III.
By
this
Gospell
,
eternall
life
is
promised
to
those
that
beleeue
in
Christ
:
For
as
there
is
no
saluation
without
Christ
;
so
without
faith
,
Christ
cannot
be
apprehended
,
nor
can
we
come
to
the
saluation
appointed
onely
for
the
faithfull
:
For
as
the
Apostle
saith
,
Heb.
11
,
Without
faith
it
is
vnpossible
to
please
God
:
I
call
faith
,
not
that
vaine
trust
whereby
men
sleepe
in
their
vices
,
and
their
consciences
are
benumbed
,
while
they
haue
a
good
hope
of
the
mercy
of
God
;
but
a
liuely
faith
,
which
doth
worke
by
charitie
,
Gal.
5.6
.
which
by
that
very
meanes
doth
increase
loue
,
because
it
driues
away
feare
.
IV.
This
faith
man
hath
not
of
himselfe
,
neither
is
it
a
thing
of
mans
free
will
,
but
the
gift
of
God
,
and
the
effect
of
the
holy-Ghost
,
who
doth
draw
men
by
a
powerfull
calling
,
and
doth
seale
in
mens
hearts
,
and
deepely
,
impresse
in
their
consciences
the
promises
of
God
,
propounded
in
the
Gospell
.
V.
All
men
haue
not
this
faith
,
as
the
Apostle
saith
,
2.
Thes.
3.
for
then
all
men
should
be
conuerted
and
saued
,
but
onely
they
whom
Paul
saith
,
are
called
by
the
purpose
of
God
.
Rom.
8.28
.
and
whom
God
of
his
meere
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hath
chosen
to
saluation
.
VI.
Faith
is
giuen
by
the
meer
good
pleasure
of
God
,
neither
is
it
giuen
to
the
worthy
,
but
it
doth
make
them
worthy
when
it
is
giuen
:
For
God
doth
not
find
men
good
,
but
makes
them
so
;
neither
doth
he
foreknow
any
good
in
man
but
,
that
which
hee
himselfe
shall
doe
:
as
hereafter
shall
more
fully
be
taught
.
VII
.
This
eternall
,
and
therefore
immutable
decree
of
God
,
is
called
Predestination
;
which
is
a
part
of
the
prouidence
of
God
:
For
prouidence
is
called
Predestination
,
when
it
doth
apply
it selfe
to
the
saluation
or
condemnation
of
the
reasonable
creature
;
and
when
it
doth
dispense
and
dispose
the
meanes
,
by
which
men
come
to
saluation
;
for
that
these
things
are
gouerned
by
the
diuine
will
,
and
that
God
according
to
his
good
pleasure
doth
giue
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
deale
onely
with
the
predestination
of
men
,
as
that
which
alone
belongs
to
vs
.
IX
.
Predestination
is
therefore
the
decree
,
by
which
in
the
worke
of
our
saluation
,
God
hath
from
eternity
determined
what
hee
will
doe
with
euery
man
.
Or
thus
:
Predestination
is
the
decree
of
God
,
by
which
,
of
the
corrupted
masse
of
mankinde
,
hee
hath
decreed
to
saue
certaine
men
by
Christ
,
and
iustly
to
punish
the
rest
for
their
sinnes
.
X.
Of
this
Predestination
there
are
two
parts
;
the
one
is
election
,
the
other
is
reprobation
,
whereof
the
first
doth
necessarily
lay
downe
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
vs
in
Christ
,
before
the
foundations
of
the
world
were
laid
.
Ephes.
1.4
.
The
purpose
of
God
according
to
election
doth
stand
,
not
of
workes
,
but
of
him
that
calleth
.
Rom.
9.11
.
There
is
a
remnant
according
to
the
election
of
grace
.
Rom.
11.5
.
False
Christs
and
false
Prophets
shall
arise
,
and
shall
shew
signes
and
wonders
to
seduce
,
if
it
were
possible
,
euen
the
elect
.
Mark
.
13.22
.
XII
.
On
the
other
side
,
that
some
are
reprobates
,
the
Scripture
doth
witnesse
,
1.
Pet.
2.8
.
Which
stumble
at
the
word
,
being
disobedient
,
whereunto
also
they
were
appointed
.
And
Iude
,
v.
4.
Certaine
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
,
whosoeuer
is
not
sound
written
in
the
booke
of
life
:
Which
booke
is
nothing
else
,
but
the
Catalogue
of
the
Elect
,
determined
by
the
decree
of
God
.
XIII
.
We
haue
Iacob
and
Esau
for
a
notable
example
of
this
difference
,
of
whom
whilest
they
were
yet
shut
vp
in
the
wombe
,
before
they
had
done
either
good
or
euill
,
God
doth
pronounce
,
I
haue
loued
lacob
;
I
haue
hated
Esau
,
Rom.
9.
Also
the
two
Theeues
crucified
with
Christ
,
Two
shall
be
in
a
bed
,
the
one
shall
be
receiued
,
and
the
other
left
,
Luk.
17.34
.
Not
much
vnlike
that
which
happened
to
Pharaohs
Butler
,
and
his
chiefe
Baker
,
who
being
shut
vp
in
the
same
prison
,
the
one
was
brought
forth
to
honour
,
the
other
to
punishment
.
XIV
.
An
example
of
this
difference
God
hath
shewed
,
not
onely
in
Abraham
,
but
also
in
his
stocke
,
which
for
no
desert
of
theirs
,
hee
preferred
before
other
Nations
,
When
the
most
high
diuided
to
the
Nations
their
inheritance
,
when
he
seperated
the
sonnes
of
Adam
,
the
Londs
portion
was
his
people
,
Iacob
was
the
lot
of
his
inheritance
,
Deut.
32.
And
least
any
one
should
suppose
that
that
was
done
for
the
vertue
of
that
people
fore-seene
;
he
thus
speaketh
to
his
people
:
Vnderstand
therefore
,
that
the
Lord
thy
God
giueth
thee
not
this
good
Land
to
possesse
it
,
for
thy
righteousnesse
,
for
thou
art
a
stiffe-necked
people
,
Deut.
9.6
.
XV.
And
although
Predestination
doth
comprehend
reprobation
;
seeing
that
it
is
certaine
,
that
the
wicked
are
appointed
to
a
certaine
end
,
and
to
their
deserued
punishments
:
yet
the
Apostle
,
by
the
word
Predestination
,
doth
vnderstand
onely
Election
,
as
Rom.
8.
Those
that
he
predestinated
,
he
called
,
&c.
And
Ephes.
1.5
.
Hauing
predestinated
vs
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
,
diuers
men
thinke
diuersly
;
yet
Arminius
alone
hath
attained
the
nature
of
Predestination
lesse
then
any
other
,
and
doth
greatly
stumble
in
the
very
entrance
.
He
in
his
Theologicall
disputations
.
Disp.
13.
The.
3.
saith
,
that
the
genus
and
generall
of
Predestination
is
the
decree
,
and
that
(
saith
hee
)
not
the
legall
decree
,
according
to
which
it
is
said
,
the
man
that
doth
them
shall
liue
in
them
:
but
the
Euangelicall
decree
,
which
speaketh
thus
:
This
is
the
will
of
God
,
that
euery
one
that
seeth
the
sonne
and
beleeueth
in
him
,
should
haue
life
eternall
And
all
the
Arminians
following
him
,
doe
comprehend
the
whole
doctrine
of
Predestination
in
foure
decrees
:
The
first
they
will
haue
to
be
that
,
whereby
God
decreed
to
send
his
sonne
to
redeeme
mankinde
:
The
second
,
that
whereby
he
decreed
to
giue
eternall
life
to
them
that
beleeue
:
The
third
,
that
,
whereby
he
decreed
to
giue
all
men
grace
,
and
sufficient
power
to
beleeue
:
The
fourth
,
that
,
whereby
he
decreed
to
giue
saluation
to
these
,
and
they
particular
men
whom
he
fore-knew
would
beleeue
,
and
would
perseuere
in
the
faith
;
and
as
the
linkes
of
a
Chaine
,
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
plaine
,
that
Arminius
did
not
vnderstand
what
the
decree
of
Predestination
was
:
For
the
decree
of
Predestination
is
that
,
whereby
God
hath
appointed
what
he
will
doe
with
vs
,
and
not
what
he
would
haue
vs
doe
:
Vntowardly
therefore
doth
Arminius
place
,
among
the
decrees
of
God
,
that
will
of
God
,
whereby
he
hath
appointed
those
to
be
saued
,
who
shall
beleeue
,
seeing
that
in
this
will
the
commandement
of
God
is
included
:
Arminius
himselfe
in
the
same
place
doth
comprehend
Predestination
vnder
prouidence
,
and
doth
make
predestination
a
species
,
or
part
of
prouidence
:
If
therefore
that
speech
,
hee
that
beleeueth
,
shall
be
saued
,
is
not
the
decree
of
prouidence
,
certainely
it
will
not
be
the
decree
of
predestination
;
seeing
Predestination
is
no
other
thing
then
prouidence
,
restrained
to
the
saluation
or
reprobation
of
men
.
This
doth
plainely
appeare
from
thence
,
that
Arminius
doth
oppose
this
decree
,
which
hee
cals
Euangelicall
,
to
the
legall
decree
,
by
which
it
is
said
,
He
that
shall
doe
these
things
,
shall
liue
in
them
;
which
is
manifestly
,
not
the
decree
of
prouidence
,
but
the
rule
of
iustice
:
And
if
not
this
,
then
certainely
not
the
other
,
seeing
the
rules
of
the
Gospell
doe
no
more
belong
to
the
prouidence
of
God
,
and
therefore
not
to
predestination
,
then
the
rules
of
the
Law
.
XVIII
.
Therefore
of
those
foure
decrees
,
the
second
is
to
be
wiped
out
,
and
a
place
to
be
appointed
for
it
in
the
doctrine
of
the
Gospell
,
and
not
in
the
eternall
decree
and
secret
predestmation
.
And
so
of
those
foure
linkes
,
the
second
being
taken
away
,
the
whole
chaine
is
broken
,
and
as
it
were
,
one
pin
being
drawne
out
,
the
whole
ioyning
together
of
that
frame
is
loosed
and
dissolued
.
XIX
.
Nay
what
?
that
Arminius
doth
altogether
ouerthrow
Election
,
and
make
it
to
be
a
thing
onely
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
passe
,
that
no
man
at
all
is
elected
:
For
if
the
saluation
of
seuerall
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
seuerall
men
,
the
whole
summe
would
be
certainely
and
determinately
finished
:
But
if
the
number
of
the
elect
,
be
not
fore-determined
,
by
the
certaine
decree
of
God
,
the
Booke
of
life
containing
the
number
of
them
that
are
to
be
saued
,
Reuel.
20.
and
the
number
of
the
brethren
not
yet
fulfilled
,
Reuel.
6.11
.
and
whatsoeuer
the
Scripture
saith
of
the
sheepe
that
were
giuen
to
Christ
,
euen
before
their
conu●rsion
,
must
needes
vanish
away
.
XX.
And
when
Arminius
will
haue
all
men
to
be
elected
by
a
conditionall
election
;
that
is
,
so
they
will
beleeue
,
and
by
their
free
will
,
rightly
vse
the
grace
which
is
offred
them
:
he
doth
lay
downe
an
election
which
is
not
an
election
,
because
it
is
equally
extended
to
all
:
He
doth
not
elect
,
that
doth
not
preferre
some
before
others
.
What
?
that
by
this
generall
election
,
Simon
Magus
and
Simon
Peter
were
equally
elected
?
and
the
election
is
extended
to
Iudas
and
Pharaoh
.
XXI
.
But
that
is
the
most
dangerous
that
Arminius
doth
make
the
election
of
seuerall
men
to
come
after
faith
,
and
so
doth
make
the
election
of
God
to
depend
on
mans
free-will
:
Whence
it
comes
to
passe
,
that
the
saluation
of
man
is
a
thing
meerely
contingent
&
not
necessary
,
because
it
depends
vpon
a
thing
that
is
contingent
&
mutable
,
to
wit
,
vpon
mans
wil.
For
although
God
doth
certainly
fore-know
those
contingent
casuall
things
,
which
are
to
be
after
;
yet
is
not
therefore
the
election
or
saluation
of
man
necessary
,
for
a
thing
is
not
therefore
certaine
,
because
it
is
certainely
fore-knowne
.
And
because
election
,
is
not
an
act
of
the
fore-knowledge
of
God
,
but
of
his
will
;
the
execution
whereof
(
if
we
may
giue
credit
to
Arminius
)
doth
depend
on
the
fulfilling
of
the
condition
,
which
may
be
hindred
by
man
:
For
the
Schoole
and
followers
of
Arminius
,
are
of
opinion
,
that
euery
man
hath
power
of
beleeuing
,
and
that
God
is
bound
to
giue
to
all
men
power
of
fulfilling
the
condition
of
the
second
couenant
,
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
haue
euery
particular
person
to
be
elected
by
God
,
for
faith
foreseene
;
that
is
,
that
they
are
certainely
appointed
to
saluation
whom
God
fore-seeth
will
come
,
when
they
shall
be
called
,
and
will
perseuere
,
they
doe
plainely
deny
them
to
be
elected
:
For
to
receiue
all
that
come
,
is
not
to
elect
or
choose
;
for
although
the
Arminians
will
haue
both
precedent
and
concomitant
grace
to
be
giuen
by
God
,
yet
they
will
haue
it
in
the
power
of
mans
free
will
,
to
refuse
grace
,
or
not
to
refuse
it
.
Surely
Arminius
would
haue
God
to
predestinate
those
to
saluation
,
whom
he
from
eternity
fore-saw
would
by
their
owne
free-will
vse
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
)
doe
first
choose
God
and
apply
themselues
to
him
,
before
they
be
appointed
to
sa●uation
by
God
.
XXIII
.
I
let
passe
,
that
Arminius
will
haue
particular
men
so
to
be
elected
for
faith
fore-seene
,
that
they
belong
to
the
election
,
not
whom
hee
hath
decreed
,
but
whom
he
hath
fore-seene
will
perseuere
in
the
faith
vntill
death
.
Whence
it
comes
,
that
God
electeth
none
,
vnlesse
he
be
considered
as
dead
,
or
else
in
the
very
point
betweene
life
and
death
;
which
if
it
be
true
,
Arminius
doth
say
amisse
,
when
he
saith
,
that
beleeuers
are
elected
:
for
he
should
say
,
that
they
are
elected
,
who
cease
to
beleeue
.
XXIV
.
Adde
to
this
,
that
new
and
prodigious
opinion
of
the
Arminians
,
whereby
they
thinke
that
reprobates
may
be
saued
,
and
those
which
are
elect
may
be
damned
,
not
as
they
are
the
reprobate
or
the
elect
,
but
as
they
are
indued
with
power
to
beleeue
,
and
to
come
to
saluation
.
But
if
he
which
is
a
reprobate
by
the
decree
of
God
,
may
be
saued
,
and
hee
which
is
elected
may
be
damned
,
it
is
plaine
,
that
Predestination
is
not
the
decree
of
God
,
but
a
thing
onely
in
title
,
and
a
floting
will
,
or
meere
and
bare
fore-knowledge
;
the
certainty
whereof
doth
depend
vpon
the
foreseeing
of
an
vncertaine
thing
,
to
wit
,
mans
free-will
.
Who
,
I
pray
,
would
endure
a
man
speaking
thus
?
I
am
indeede
a
reprobate
,
but
I
can
effect
that
I
should
be
saued
;
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
vpon
mans
will
,
it
might
come
to
passe
,
that
no
man
should
beleeue
in
Christ
,
and
so
Christ
had
died
in
vaine
.
XXVI
.
See
Sect.
16.
But
by
that
series
and
order
of
the
foure
decrees
,
whereby
Christ
is
appointed
to
death
,
before
God
had
determined
who
should
be
saued
;
Christ
is
made
the
head
of
the
Church
,
without
any
certaine
members
,
which
is
meere
dotage
:
For
Christ
is
fained
to
be
giuen
to
be
the
head
of
the
Church
,
without
the
certaine
will
of
God
,
what
should
afterward
be
his
body
.
Yea
,
by
the
doctrine
of
the
Arminians
,
it
may
come
to
passe
,
that
Christ
should
be
a
head
without
a
body
,
and
the
Church
should
be
none
at
all
,
for
they
thinke
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
foure
decrees
,
doe
affirme
,
that
Christ
died
,
not
for
the
faithfull
,
but
for
all
men
indistinctly
;
not
more
for
Peter
,
then
for
Iudas
;
and
that
Christ
in
his
death
,
had
not
determined
whom
he
would
saue
by
his
death
;
yea
,
that
when
Christ
dyed
,
election
had
no
place
,
because
election
is
a
thing
after
the
death
of
Christ
.
XXVIII
.
The
example
of
Caiaphas
and
of
Iudas
,
is
here
of
speciall
weight
:
For
by
the
doctrine
of
Arminius
,
God
electeth
all
men
vnder
this
condition
,
that
they
beleeue
in
the
death
of
Christ
.
I
demand
therefore
,
whether
God
chose
Caiaphas
and
Iudas
to
saluation
,
vnder
this
condition
,
that
they
should
beleeue
in
the
death
of
Christ
?
This
surely
cannot
be
said
;
because
God
had
decreed
to
vse
the
wickednesse
of
Caiaphas
and
Iudas
to
deliuer
Christ
to
death
.
How
could
they
be
elected
to
saluation
,
vnder
the
condition
of
beleeuing
in
the
death
of
Christ
,
who
were
appointed
to
that
very
thing
,
that
by
their
incredu●ity
and
wickednesse
,
Christ
might
be
deliuered
to
death
?
But
we
onely
touch
these
things
coursarily
and
by
the
way
,
they
are
to
be
expounded
more
exactly
in
their
place
.
CHAP.
XIII
.
Of
the
obiect
of
Predestination
,
that
is
,
whether
God
predestinating
,
considereth
a
man
as
fallen
,
or
as
not
fallen
.
ALthough
God
hath
elected
to
saluation
,
these
men
rather
then
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
obiect
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
Masse
,
not
corrupted
,
it
may
be
doubted
.
The
Pastors
of
the
Valacrian
Churches
,
strong
maintainers
of
the
truth
,
in
their
most
exact
Epistle
,
the
coppy
whereof
they
haue
sent
to
vs
,
doe
professe
that
they
thinke
that
God
considered
those
men
which
hee
did
elect
,
and
which
hee
did
passe
by
,
as
fallen
in
Adam
,
and
dead
in
sinnes
:
All
the
anciens
thinke
so
,
to
none
of
whom
(
as
farre
as
I
know
)
it
euer
came
in
their
minde
to
say
that
God
reprobated
men
without
the
beholding
of
sinne
.
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
haue
added
some
gathered
sentences
at
the
end
of
this
worke
,
least
they
should
stay
the
hastening
reader
,
and
should
breake
off
the
thread
of
the
disputation
begunne
against
the
Arminians
:
The
confession
of
the
churches
of
France
doth
keepe
it selfe
within
these
limits
,
in
the
twelth
Article
,
where
out
of
the
ninth
Chapter
to
the
Romanes
,
and
other
places
of
Scripture
,
Election
and
Reprobation
is
proued
to
be
out
of
the
corrupt
masse
.
The
reuerend
Synod
of
Dordt
(
then
which
for
many
ages
there
hath
beene
none
more
famous
,
nor
more
holy
)
hath
allowed
this
opinion
:
I
doe
not
see
what
can
be
opposed
to
so
great
authority
.
A
holy
assembly
gathered
together
out
of
diuerse
parts
of
the
Christian
world
,
hath
prudently
seene
and
discerned
,
that
this
opinion
is
not
onely
more
modest
,
and
more
safe
,
but
also
that
it
is
most
fit
to
put
back
the
obiections
of
these
innouators
,
which
doe
impudently
triumph
in
this
matter
:
Thus
are
their
frames
dissolued
,
and
their
sinnewes
are
cut
from
them
;
for
Reprobation
without
the
beholding
of
sinne
being
taken
away
,
which
they
assaile
with
all
their
forces
,
they
beate
the
ayre
,
neither
haue
they
any
thing
that
they
should
strike
at
:
the
causes
by
which
our
confession
,
and
also
the
reuerend
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
it selfe
:
Now
there
is
no
place
for
mercy
vnlesse
towards
the
miserable
.
He
cannot
be
elected
to
the
saluation
,
to
be
obtained
by
Christ
,
vnlesse
he
be
considered
as
one
that
hath
neede
of
a
redeemer
:
And
seeing
that
the
appointment
to
an
end
,
doth
include
the
meanes
by
which
that
end
is
come
by
,
and
the
meanes
to
saluation
is
the
remission
of
sinnes
,
nor
is
there
remission
of
sinnes
without
sinne
,
it
is
plaine
that
they
are
appointed
to
saluation
,
who
are
considered
as
sinners
.
II.
Neither
could
God
,
with
the
preseruation
of
his
iustice
,
punish
those
men
whom
he
considered
without
sin
,
for
God
doth
not
punish
the
guiltles
:
Damnation
is
an
act
of
the
iustice
of
God
,
which
iustice
cannot
stand
,
or
agree
with
it self
,
if
innocent
man
for
no
fault
be
appointed
to
that
desertion
,
and
forsaking
,
which
eternall
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
condemne
,
vnlesse
it
be
for
sin
;
so
it
is
certaine
that
hee
is
not
willing
to
condemn
,
vnlesse
it
be
for
sin
:
But
to
reprobate
men
,
&
to
be
willing
to
condemne
,
are
the
same
thing
,
euen
as
to
elect
&
to
be
willing
to
saue
,
is
the
same
thing
:
Therefore
God
doth
not
reprobate
vnlesse
it
be
for
sinne
.
IV.
Furthermore
it
cannot
be
denied
,
but
that
reprobation
or
reiection
of
the
creature
from
God
,
is
the
punishment
which
can
be
inflicted
on
the
reasonable
creature
,
because
eternall
torments
doe
necessarily
follow
it
,
which
if
we
get
to
be
granted
;
it
will
thence
follow
,
that
it
is
not
the
part
of
infinite
goodnesse
and
highest
iustice
to
forsake
his
owne
creature
,
and
that
not
because
he
hath
sinned
,
but
because
it
so
seemed
good
to
God
,
that
hee
might
seeke
matter
for
his
glory
out
of
the
desertion
,
and
forsaking
of
the
soule
which
hee
created
.
Can
the
father
,
who
knoweth
that
the
happinesse
of
his
sonne
depends
on
him
,
without
the
crime
of
cruelty
,
and
want
of
naturall
affection
,
forsake
his
sonue
that
is
innocent
,
and
found
guilty
of
no
wickednesse
,
especially
if
by
this
forsaking
,
his
son
should
fall
into
eternall
torments
,
and
by
it
be
made
not
onely
most
miserable
,
but
also
most
wicked
?
V.
Neither
should
God
deale
iustly
,
if
he
should
giue
more
euill
to
the
creature
,
by
infinite
parts
,
then
he
hath
giuen
good
:
To
which
,
when
he
had
giuen
esse
,
a
beeing
,
a
while
after
,
without
any
fault
of
it
,
he
gaue
it
,
male
esse
,
an
euill
and
miserable
being
,
for
euer
.
Indeede
if
God
should
onely
take
away
that
he
hath
giuen
,
and
should
bring
the
creature
to
nothing
,
there
were
no
cause
at
all
of
complaining
:
But
to
giue
an
infinite
euill
to
that
creature
,
to
whom
he
gaue
a
finite
good
,
and
to
create
man
to
that
end
onely
that
he
might
destroy
him
,
that
out
of
this
destruction
he
might
get
glory
to
himselfe
,
the
goodnesse
and
iustice
of
God
abhorreth
.
VI.
Yet
this
is
the
most
grieuous
thing
,
that
by
this
,
eyther
reprobation
or
desertion
of
man
,
being
considered
without
sinne
,
the
innocent
is
made
not
onely
most
miserable
,
but
euen
most
wicked
:
For
the
auersion
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
passe
,
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
sinne
.
VII
.
And
if
God
hated
Esau
,
being
considered
in
the
vncorruptible
masse
,
as
not
a
sinner
,
it
must
needes
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
certaine
will
of
punishing
,
and
punishment
cannot
be
iust
,
if
it
be
without
offence
;
neither
can
a
man
be
iustly
punished
,
vnlesse
he
be
considered
as
a
sinner
.
VIII
.
If
any
man
should
say
that
God
is
obnoxious
,
or
subiect
to
no
lawes
,
and
therefore
his
actions
are
not
rightly
examined
,
according
to
the
rule
of
iustice
,
seeing
hee
is
tyed
to
no
rules
:
I
will
anfwere
,
that
the
nature
of
God
,
is
more
mighty
then
any
law
:
That
naturall
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
guiltlesse
creature
,
or
appoint
man
to
eternall
torments
,
for
no
fault
of
his
:
Yea
if
these
things
were
true
,
it
were
the
part
of
a
wise
man
to
suppresse
these
things
,
not
to
moue
this
anagyris
or
offensiue
matter
,
and
rather
to
command
silence
or
ignorance
to
themselues
,
then
to
breake
into
these
secrets
,
which
being
declared
,
doe
cast
in
scruples
and
doubts
,
and
yeeld
occasion
to
the
aduersaries
,
of
defaming
the
true
religion
,
and
by
which
,
no
man
is
made
fitter
to
the
duties
of
a
Christian
,
or
of
a
ciuill
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
onely
are
passed
by
,
or
not
elected
,
Thus
they
seeke
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
.
Whosoeuer
God
doth
not
elect
,
whether
hee
be
said
to
be
omitted
and
passed
by
,
or
to
be
reprobated
,
hee
is
alwaies
excluded
from
the
grace
of
God
,
damnation
doth
certainely
follow
this
excluding
;
because
without
the
grace
of
election
,
there
is
no
saluation
.
For
seeing
it
is
manifest
to
all
,
that
men
by
election
,
are
appointed
to
saluation
,
I
would
haue
it
told
mee
,
to
what
they
that
are
not
elected
,
but
passed
by
,
are
appointed
:
Surely
if
election
doth
appoint
men
to
saluation
,
it
is
plaine
,
that
by
reprobation
,
which
is
called
omission
or
passing
by
,
the
rest
are
excluded
from
saluation
,
and
appointed
to
destruction
.
X.
And
if
God
haue
appointed
the
innocent
creature
to
destruction
,
it
must
needes
be
,
that
hee
hath
appointed
it
to
sinne
,
without
which
,
there
can
be
no
iust
destruction
,
and
so
God
would
be
the
impulsiue
and
mouing
cause
of
sinne
:
Neither
could
man
iustly
be
punished
for
that
sinne
,
to
which
he
is
eyther
precisely
appointed
,
or
compelled
by
the
will
of
God
.
XI
.
That
the
decrees
of
God
are
eternall
,
and
that
he
hath
fore-knowne
all
things
from
eternity
,
doth
not
hinder
this
opinion
,
which
doth
maintaine
,
God
in
election
and
reprobation
,
to
haue
considered
man
as
fallen
,
before
he
considered
him
as
condemned
:
For
although
the
decrees
of
God
are
certaine
,
yet
there
is
some
order
among
them
;
as
the
eternall
decree
of
ouerthrowing
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
hee
considered
men
as
sinners
,
should
be
in
order
before
that
whereby
hee
considered
men
as
reprobate
,
or
appointed
to
punishment
.
XII
.
Neither
doth
it
follow
of
the
opinion
of
the
reuerend
Synod
,
and
the
confession
of
our
Churches
,
by
which
man
fallen
is
the
obiect
of
predestination
,
that
God
created
man
to
an
vncertaine
end
,
or
to
haue
missed
of
that
end
which
he
propounded
to
himselfe
.
The
last
end
,
propounded
to
God
,
was
the
illustration
,
and
setting
forth
of
his
glory
,
by
the
manifestation
of
his
goodnesse
and
iustice
;
that
hee
might
come
to
this
end
,
hee
decreed
to
create
man
iust
,
but
mutable
and
free
:
The
fore-knowledge
of
the
fall
of
man
doth
follow
this
decree
,
not
in
time
,
but
in
order
,
and
election
and
reprobation
doth
in
order
follow
this
fore-knowledge
.
XIII
.
They
are
very
farre
from
the
truth
,
which
would
haue
God
,
in
electing
and
reprobating
,
to
haue
considered
man
as
not
created
;
for
they
doe
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
dreame
:
He
that
will
saue
or
punish
a
man
,
must
necessarily
,
first
haue
willed
him
to
be
a
man
:
For
if
God
had
appointed
man
to
punishment
before
he
had
appointed
to
create
him
,
he
should
so
doe
,
as
if
any
one
should
determine
to
beate
his
children
,
before
he
hath
determined
to
beget
them
.
XIV
.
Finally
,
seeing
the
first
act
of
his
omnipotency
was
busied
about
nothing
,
it
must
neede
,
be
that
it
went
before
the
act
of
his
mercy
or
iustice
,
which
cannot
be
busied
but
about
something
that
hath
being
.
XV.
They
say
the
same
thing
in
other
words
,
which
would
haue
God
in
predestinating
to
haue
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
hee
that
saith
hee
might
fall
,
saith
that
he
had
not
fallen
,
but
that
to
other
inconueniences
,
they
adde
this
increase
,
that
they
put
a
power
and
potentiall
faculty
in
that
thing
which
is
nothing
In
God
indeede
there
was
the
actiue
power
of
creating
the
world
,
before
he
created
it
:
But
there
was
not
in
the
world
the
passiue
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
plainely
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
hee
neuer
would
create
?
For
these
also
may
be
created
;
but
if
God
elected
those
whom
he
presupposed
hee
would
create
,
the
will
of
creating
must
needes
goe
before
the
election
.
CHAP.
XIV
.
That
the
Apostle
Saint
Paul
,
in
the
ninth
to
the
Romanes
,
by
the
word
Masse
,
vnderstood
the
corrupted
Masse
.
I.
SAint
Paul
keepes
himselfe
within
these
limits
,
in
the
ninth
chapter
to
the
Romanes
,
where
hee
speaketh
more
fully
,
and
more
exactly
of
the
election
and
reprobation
,
then
any
where
else
.
For
if
he
had
written
with
a
beame
of
the
Sunne
,
it
could
not
more
cleerely
appeare
,
that
he
speakes
of
the
corrupted
masse
,
and
of
the
will
of
God
,
by
which
of
sinfull
men
,
one
is
chosen
,
and
the
other
reprobated
.
II.
The
scope
of
the
Apostle
,
is
to
beate
back
the
vaine
confidence
of
the
Iewes
,
who
boasted
in
the
law
,
and
in
the
righteousnesse
of
their
workes
,
to
whom
it
did
seeme
an
absurd
and
impossible
thing
that
the
Israelites
,
or
the
greater
part
of
them
,
fell
from
the
couenant
of
God
,
and
were
not
reckoned
among
the
sonnes
of
God
.
That
hee
might
pull
this
scruple
out
of
their
mindes
,
and
might
wash
away
this
pride
;
he
fetcheth
the
matter
from
the
very
originall
,
and
doth
deny
that
carnall
propagation
,
or
the
righteousnesse
of
workes
,
is
the
cause
why
any
one
is
to
be
reckoned
the
sonne
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
hee
reiected
;
hath
mercy
of
whom
he
would
,
and
whom
he
would
hee
hardned
:
and
of
the
same
masse
,
hath
prepared
some
vessels
for
honour
,
and
hath
patiently
endured
the
vessels
prepared
for
destruction
.
To
which
purpose
he
bringeth
two
paire
of
examples
,
Isaac
and
Ishmaell
,
Iacob
and
Esau
;
and
he
doth
lay
downe
Isaac
and
Iacob
,
as
sonnes
of
the
promise
,
and
examples
of
the
free
election
of
grace
;
but
Ishmaell
and
Esau
,
as
examples
of
reiection
:
And
he
doth
seeme
of
purpose
to
adde
the
example
of
Esau
and
Iacob
for
a
prolepsis
,
or
preuention
of
an
obiection
.
For
the
Iewes
might
except
,
that
therefore
the
difference
was
betweene
Isaac
and
Ishmaell
,
because
the
one
was
of
the
seruant
,
the
other
of
the
free
woman
:
Then
also
because
when
Isaac
was
borne
,
Ishmael
already
had
shewed
the
signes
of
an
euill
disposition
,
and
had
done
those
things
,
for
which
hee
ought
to
be
excluded
from
the
couenant
.
The
Apostle
doth
fitly
preuent
this
obiection
,
by
the
example
of
Iacob
and
Esau
,
who
both
were
the
sonnes
of
the
free
woman
,
and
neither
of
them
had
done
any
good
or
euill
,
yet
God
loued
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
Iewes
,
and
reprobated
others
,
although
they
were
puft
vp
with
the
opinion
of
legall
righteousnesse
:
This
nation
seeing
it
was
impure
and
corrupt
,
it
could
not
be
compared
to
the
pure
masse
:
And
the
Apostle
should
plainely
speake
besides
the
matter
if
he
should
vse
the
example
of
the
vndefiled
masse
,
to
teach
how
God
out
of
a
corrupted
nation
chose
some
,
and
reprobated
others
.
IV.
The
examples
of
Iacob
and
Esau
doe
conuince
and
proue
the
same
thing
,
of
whom
,
when
they
were
in
the
wombe
,
and
had
done
neither
good
nor
euill
,
God
doth
pronounce
,
that
he
loued
Iacob
,
that
hee
hated
Esau
.
Now
God
could
not
consider
these
twins
in
the
wombe
,
but
he
must
consider
them
such
as
they
were
:
&
they
were
corrupted
&
defiled
with
originall
sinne
.
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
euill
.
This
is
that
with
which
S.
Paul
doth
stop
the
mouth
of
these
questionists
,
and
will
not
haue
any
to
plead
against
God
,
or
answere
him
againe
;
seeing
there
is
no
cause
but
the
meere
good
pleasure
of
God
,
why
,
of
two
that
were
equally
euill
,
he
preferred
the
one
before
the
other
.
V.
Neither
is
there
any
small
force
in
these
words
;
I
haue
hated
:
for
God
could
not
hate
the
creature
whom
he
considered
as
pure
and
voide
of
sinne
.
VI.
It
is
no
light
thing
that
hee
so
describeth
the
elect
,
to
wit
,
that
they
are
they
whom
God
will
haue
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
haue
mercy
,
vnderstand
simply
benefacere
,
to
doe
well
.
I
should
doubt
and
make
conscience
to
affirme
,
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
hardning
:
he
hardneth
(
saith
the
Apostle
)
whom
he
will
.
As
by
those
on
whom
God
will
haue
mercy
,
the
Elect
are
vnderstood
;
so
by
them
that
are
hardned
,
the
reprobate
are
vnderstood
:
And
to
thinke
that
God
determined
to
harden
that
man
,
whom
hee
considereth
as
pure
,
&
as
in
the
incorrupted
estate
,
is
great
wickednesse
,
and
contumelious
against
the
iustice
of
God
:
By
this
meanes
God
should
not
onely
punish
the
innocent
,
but
also
depraue
and
corrupt
the
guiltlesse
.
For
obduration
and
hardning
is
a
species
and
kinde
of
punishment
,
and
therefore
after
sinne
;
God
hardneth
none
,
but
he
who
is
already
hard
;
so
he
hardned
Pharaoh
,
he
being
already
stubborne
,
and
prone
to
rebell
of
his
owne
disposition
.
VIII
.
Neither
is
there
neede
of
much
wit
to
perceiue
,
that
Pharaoh
is
no
fit
example
of
reprobation
,
out
of
the
incorrupted
Masse
,
and
of
a
man
considered
without
sinne
.
IX
.
It
is
also
greatly
to
be
obserued
,
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
,
least
he
should
seeme
to
say
that
God
put
sinne
in
them
,
by
which
they
might
be
prepared
to
destruction
;
but
when
he
speaketh
of
the
elect
,
hauing
turned
his
speech
,
saith
,
that
God
prepared
them
for
glory
,
which
God
doth
,
by
giuing
them
the
spirit
,
and
faith
.
It
is
not
without
consideration
that
the
Apostle
would
not
after
the
same
manner
speake
in
both
places
,
viz.
because
God
found
some
vessels
fitted
to
destruction
,
but
made
others
vessels
appointed
to
glory
,
and
that
by
hauing
mercy
on
them
.
X.
Saint
Austen
is
expresse
to
this
purpose
:
For
in
sixe
hundred
places
,
either
explaning
or
touching
this
place
of
Saint
Paul
,
hee
doth
vnderstand
by
the
name
Masse
,
the
Masse
corrupted
and
polluted
with
sinne
.
So
Epist.
105.
Because
that
whole
Masse
is
iustly
condemned
,
iustice
hath
giuen
that
contumely
and
disgrace
that
is
due
,
and
grace
doth
giue
that
honour
which
is
not
due
:
and
in
the
same
Epistle
,
The
vniuersall
Masse
is
iustly
condemned
of
sinne
:
and
a
little
after
,
If
they
are
the
vessels
of
wrath
,
which
are
made
for
that
destruction
which
is
du●ly
giuen
to
them
,
let
them
impute
this
to
themselues
;
because
they
are
made
of
that
Masse
,
which
for
the
sinne
of
one
man
,
is
iustly
and
deseruedly
condemned
of
God
.
He
doth
repeate
the
same
thing
,
Epist.
106.
and
Encherid
.
cap.
98
99.
and
107.
where
he
calleth
it
the
Masse
of
destruction
:
See
also
the
2.
lib.
against
the
two
Epistles
of
the
Pelagians
,
cap.
7.
and
lib.
5.
against
Iulian
,
cap.
3.
Neither
did
euer
any
among
the
ancient
,
thinke
that
Paul
speakes
of
the
sound
,
and
not
corrupted
Masse
.
CHAP.
XV.
That
Arminius
doth
willingly
darken
the
words
of
the
Apostle
,
which
are
cleare
and
expresse
.
ARminius
with
a
carefull
subtilty
,
but
with
an
vnhappy
successe
,
hath
written
a
Treatise
vpon
the
ninth
Chapter
to
the
Romanes
;
for
hee
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
errour
of
Election
for
faith
fore-seene
.
I.
He
faines
that
the
Apostles
minde
is
to
teach
,
that
they
onely
of
the
Iewes
were
to
be
reckoned
the
sonnes
of
Abraham
,
who
letting
passe
iustification
by
the
law
,
doe
follow
after
righteousnesse
and
faith
;
and
the
purpose
,
according
to
Election
,
hee
denyeth
to
be
the
decree
of
the
election
of
seuerall
men
,
but
the
generall
and
condition
all
decree
of
sauing
all
,
who
were
to
beleeue
:
By
which
decree
Arminius
will
haue
all
men
to
be
elected
conditionally
,
which
surely
is
no
election
,
seeing
election
is
not
,
but
of
seueral
men
,
who
are
chosen
out
of
the
multitude
,
others
being
reiected
.
II.
I
confesse
indeede
,
that
the
doctrine
of
election
by
free
grace
,
doth
make
the
way
to
the
doctrine
of
righteousnesse
,
by
faith
;
yet
all
this
dispute
of
Saint
Paul
concerning
election
,
which
reacheth
from
the
sixt
verse
to
the
thirteenth
,
doth
not
deale
of
iustification
by
faith
,
neither
would
the
Apostle
proue
in
this
place
,
that
man
is
iustified
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
iustification
by
faith
,
which
afterwards
he
addes
.
Hee
would
here
proue
this
one
thing
,
that
man
is
not
truely
the
sonne
of
the
promise
by
the
workes
of
the
law
,
but
by
the
election
of
free
grace
,
and
by
the
mercy
of
God
;
for
it
is
manifest
,
that
here
workes
are
not
opposed
to
faith
,
but
to
election
,
and
to
God
calling
.
So
Verse
the
11.
he
doth
not
say
,
not
by
workes
,
but
by
faith
;
but
he
saith
,
not
by
workes
,
but
by
him
that
calleth
.
So
Verse
16.
when
he
had
said
,
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
;
hee
doth
not
adde
,
but
of
him
that
beleeueth
:
What
then
?
but
of
God
that
sheweth
mercy
.
III.
For
when
it
is
spoken
of
the
cause
,
why
,
of
two
that
are
equally
conceiued
in
sinne
(
such
as
were
Esau
and
Iacob
,
)
God
should
preferre
the
one
afore
the
other
,
the
onely
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
goe
before
election
,
but
followeth
it
.
So
Saint
Paul
1
Cor.
7.25
.
saith
,
that
he
obtained
mercy
from
God
to
be
faithfull
,
and
not
because
he
was
after
to
be
so
.
Wherefore
Saint
Paul
in
all
this
speech
wherein
hee
speaks
of
the
cause
of
the
difference
which
God
makes
betweene
two
that
were
by
nature
alike
,
makes
no
mention
of
faith
:
But
this
Treatise
being
finished
,
he
doth
descend
,
verse
30.
to
the
righteousnesse
of
faith
,
as
to
the
fruit
which
doth
follow
election
.
IV.
But
Arminius
for
the
safegard
of
his
cause
,
doth
change
the
words
of
Saint
Paul
,
and
doth
thrust
in
something
of
his
owne
:
Pag.
27.
For
in
the
place
of
that
which
Saint
Paul
saith
,
not
of
workes
,
but
of
him
that
calleth
,
he
doth
substitute
these
his
words
,
feigned
by
himselfe
;
not
of
worke
,
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
steppe
thereof
appeare
.
V.
It
is
meruailous
,
how
much
Arminius
doth
abuse
the
examples
of
Isaac
and
Ishmael
,
and
also
of
Iacob
and
Esau
:
He
doth
contend
,
that
they
are
here
propounded
,
not
as
examples
,
but
as
types
of
them
who
followed
after
righteousnesse
by
workes
,
not
by
faith
.
Certainely
there
must
be
some
agreement
betweene
the
type
,
and
the
thing
signified
by
the
type
.
But
who
euer
heard
it
said
,
that
Ishmael
would
haue
beene
iustified
by
the
workes
of
the
Law
,
and
not
by
faith
?
seeing
at
that
time
the
law
was
not
giuen
,
neither
were
these
differences
of
iustification
by
the
law
,
and
by
faith
knowne
;
neither
is
it
credible
,
that
Ishmael
euer
thought
of
or
regarded
these
things
:
Therefore
Arminius
doth
as
much
as
if
Nimrod
should
be
made
a
type
of
the
Pharisaicall
righteousnesse
.
Can
the
night
be
a
type
of
the
light
?
or
can
Esau
,
whom
the
Apostle
,
Heb.
12.16
.
calleth
prophane
,
and
therefore
also
a
despiser
of
the
Law
,
be
a
type
of
them
,
who
being
set
on
fire
with
the
zeale
of
the
Law
,
would
be
iustified
by
their
workes
?
But
it
is
worth
the
labour
to
here
,
why
he
would
haue
Esau
be
a
type
of
the
sonnes
of
the
flesh
,
and
of
them
which
aff●ct
right●ousnesse
by
workes
.
Because
(
saith
he
)
he
was
first
borne
.
O
acutely
spoken
!
He
should
haue
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
chiefe
safegard
of
his
doctrine
of
election
,
for
faith
fore-seene
.
VI.
Then
also
see
how
licentiously
he
mookes
the
Apostle
:
For
when
he
layeth
downe
Ishmael
and
Esau
,
not
as
examples
of
re●ection
,
by
the
secret
counse●l
of
God
,
but
as
a
type
,
hauing
no
agreement
with
the
thing
signified
;
he
doth
so
vse
these
names
,
as
Logi●ians
vse
Socrates
,
or
Lawyers
Titius
and
Maeuius
,
for
any
other
man
.
VII
.
But
if
we
exactly
weigh
,
what
it
is
to
haue
hated
man
,
being
yet
in
the
wombe
,
before
hee
hath
done
good
or
euill
;
we
shall
easily
see
,
that
Esau
is
not
onely
laid
downe
h●re
as
a
type
,
but
also
as
an
example
,
to
whom
indeede
these
things
agreed
,
although
he
were
not
vsed
for
a
type
:
For
Malachy
,
from
whence
these
words
are
taken
,
doth
not
lay
downe
Esau
as
a
type
,
but
as
an
example
.
But
how
that
which
is
said
,
that
God
hated
Esau
,
being
yet
in
the
wombe
,
before
he
had
committed
any
cuill
,
may
be
drawne
to
Arminius
his
purpose
,
and
belong
to
the
type
of
those
who
will
be
iustified
by
faith
,
hee
hath
seene
,
surely
I
doe
not
see
.
VIII
.
Paul
addeth
,
What
shall
we
say
then
?
is
there
vnrighteousnesse
with
God
?
The
sense
is
plaine
,
and
depending
on
those
things
that
went
before
▪
He
had
laid
downe
two
twins
of
like
condition
and
nature
,
neither
better
then
the
other
,
whereof
yet
God
loues
the
one
,
and
hates
the
other
,
and
had
brought
the
meere
will
of
God
,
who
hath
mercy
on
whom
he
will
,
to
be
the
cause
of
this
difference
,
and
not
the
fore-seeing
of
any
vertue
in
the
one
.
Hence
is
bred
an
obiection
:
whether
God
be
vniust
,
who
giueth
vnlike
things
to
them
that
are
alike
;
and
why
he
hath
not
mercy
on
both
?
What
saith
Arminius
here
?
Why
,
hee
takes
these
things
,
as
if
Paul
demanded
whether
there
is
iniustice
with
God
,
who
excludes
those
from
the
couenant
,
who
would
be
iustified
by
the
Law
,
which
he
himselfe
made
,
and
who
would
haue
them
that
beleeue
in
Christ
,
to
be
iustified
.
This
is
a
bould
coniecture
,
whereof
there
is
no
step
nor
mention
in
that
which
went
before
.
But
if
it
be
lawfull
for
any
one
to
mingle
and
adde
to
the
Scripture
so
many
things
out
of
his
owne
wit
,
there
is
nothing
so
absurd
or
impious
,
which
may
not
be
proued
out
of
the
Scripture
.
What
?
that
there
is
no
color
nor
reason
for
this
here
?
for
what
shew
is
there
here
of
iniustice
in
God
?
or
who
is
so
mad
that
he
will
expostulare
with
God
,
because
he
will
iustifie
by
faith
in
Christ
,
and
obsolue
them
that
are
guilty
of
the
breach
of
the
law
?
Truely
whosoener
doth
maruaile
or
demand
,
why
it
seemes
good
to
God
to
saue
sinners
by
fa●th
in
Christ
,
doth
not
require
iustice
in
God
,
but
doth
peere
into
the
secrets
of
Gods
wisdome
.
And
if
this
had
beene
the
Apostles
minde
,
which
Arminius
doth
faine
to
him
,
it
had
beene
easie
to
answere
,
that
God
is
not
therefore
vniust
,
who
doth
saue
them
that
beleeue
,
and
doth
supply
a
better
righteousnes
,
to
them
who
cannot
be
iustified
by
the
Law
,
of
the
breach
whereof
they
are
guilty
;
or
in
place
of
the
couenant
of
the
law
,
which
by
sinne
is
made
voide
,
doth
set
another
,
by
which
man
might
be
saued
.
Saint
Paul
answers
no
such
thing
,
but
doth
bring
in
God
himselfe
,
answering
thus
;
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
and
I
will
haue
compassion
on
whom
I
will
haue
compassion
:
which
words
,
doe
not
speake
of
iustification
by
faith
,
but
of
the
free
election
of
God
,
whereby
of
two
men
alike
conceiued
in
sinne
,
and
alike
guilty
,
one
is
preferred
before
the
other
:
Saint
Paul
doth
not
say
,
that
because
the
law
is
violated
therefore
there
is
neede
of
mercy
;
but
he
doth
bring
the
cause
of
this
difference
betweene
those
that
are
equall
by
nature
;
I
will
haue
mercy
on
whom
I
will
haue
mercy
:
According
to
Arminius
,
hee
should
haue
said
,
I
will
haue
mercy
by
what
meanes
I
will
&
I
will
make
such
a
couenant
as
shall
please
my selfe
.
For
he
will
haue
God
not
to
speake
of
the
election
of
seuerall
men
,
but
of
the
manner
,
which
it
pleaseth
God
to
choose
to
exercise
his
mercy
:
As
if
he
had
said
,
I
will
haue
mercy
as
I
will
;
and
not
,
I
will
haue
mercy
,
cuius
volo
,
on
whom
I
will
:
Surely
this
word
Cuius
,
of
whom
,
doth
put
this
question
to
flight
,
and
doth
make
dull
the
weake
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
iniustice
with
God
?
moued
the
doubt
concerning
the
hardning
and
reiection
of
particular
men
,
&
not
concerning
the
manner
by
which
it
seemed
good
to
God
to
saue
men
,
or
to
haue
mercy
on
them
.
IX
.
And
these
words
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
and
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
:
By
which
saluation
and
election
,
is
expresly
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
,
righteousnesse
is
not
:
But
in
the
former
verses
,
it
is
not
spoken
of
righteousnesse
,
but
of
election
:
Also
those
wordes
,
I
will
haue
mercy
,
on
whom
I
will
haue
mercy
,
are
taken
out
of
Exodus
,
Chap.
33.
v
,
19.
Where
it
is
spoken
of
saluation
,
not
of
righteousnesse
:
But
grant
that
it
is
here
spoken
of
righteousnesse
;
will
it
not
hence
follow
that
faith
is
not
of
him
that
willeth
,
and
therefore
neither
saluation
?
for
saluation
is
by
righteousnesse
,
and
righteousnesse
is
by
faith
.
X.
The
obstinacy
and
affected
stupidity
of
these
sectaries
,
doth
maruallously
bewray
it selfe
in
one
thing
.
Paul
bringeth
in
the
demander
thus
speaking
,
Why
doth
he
yet
complaine
?
for
who
hath
resisted
his
will
?
By
which
words
it
doth
manifestly
appeare
,
that
in
this
Chapter
it
is
spoken
of
the
will
of
God
,
which
cannot
be
resisted
,
and
that
Arminius
is
willingly
blinde
,
while
he
affirmeth
that
it
is
here
spoken
of
the
antecedent
will
of
God
,
which
hee
thinkes
may
be
resisted
.
XI
.
What
?
That
Arminius
doth
secretly
accuse
Saint
Paul
of
stupid
dulnesse
,
or
of
preposterous
and
needelesse
modesty
:
for
what
neede
was
there
in
the
businesse
of
the
election
and
reprobation
of
seuerall
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
easie
and
ready
answere
:
That
God
elected
this
man
,
because
he
foresaw
he
would
beleeue
;
and
hee
reprobated
that
man
,
because
he
foresaw
he
would
not
beleeue
.
Did
not
the
Apostle
see
these
things
?
Or
did
he
see
them
,
but
did
enuy
to
vs
the
cleere
solution
of
this
knot
,
that
might
bring
light
to
this
darkenesse
?
The
ignorance
of
Paul
shall
be
alwaies
better
to
mee
,
then
the
sharpe
vnderstanding
of
another
.
XII
.
Maruailous
is
the
wit
and
ridiculous
audacitie
of
Arnoldus
Coruinus
,
in
expounding
this
chapter
.
He
in
his
worke
against
Tilenus
,
Chap
9.
doth
thus
expound
the
type
of
Iacob
and
Es●u
.
Surely
(
saith
he
)
as
there
the
yonger
was
preferred
before
the
elder
,
so
also
it
was
figured
,
that
saluation
should
not
be
by
the
Law
,
although
it
was
first
giuen
,
but
by
faith
.
Surely
if
this
man
be
beleeued
,
the
Law
is
the
elder
brother
,
and
Faith
the
yonger
:
Did
God
then
hate
the
law
,
before
it
had
done
good
or
euill
?
I
am
ashamed
to
confute
these
things
;
for
seeing
God
preached
the
Gospell
to
Adam
himselfe
,
by
the
yonger
brother
,
the
law
is
rather
to
be
vnderstood
:
Perhaps
by
the
elder
,
he
would
haue
those
to
be
vnderstood
,
who
would
be
iustified
by
the
law
;
but
this
is
no
lesse
difficult
to
conceiue
,
how
God
hated
them
before
they
had
done
eyther
good
or
euill
,
and
how
they
could
be
the
elder
,
seeing
they
neuer
were
sonnes
.
XII
.
Finally
the
truth
is
here
so
euident
,
that
Vorstius
hauing
left
Arminius
,
C●llat
.
aduers
.
Piscat
.
sect.
141
doth
yeeld
to
our
part
:
For
he
thinkes
that
the
scope
of
the
Apostle
in
this
chapter
is
to
teach
,
that
righteousnesse
,
and
eternall
saluation
doth
depend
,
not
on
the
dignity
and
worth
of
workes
,
or
any
carnall
prerogatiue
,
such
as
the
Iewes
boasted
of
,
but
on
the
meere
[
](A69245-e24000-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
good
pleasure
●o
God
that
hath
mercy
.
CHAP.
XVI
.
The
opinions
of
the
parties
vpon
the
doctrine
of
Predestination
.
I.
WE
haue
already
said
that
predestination
is
the
decree
of
God
,
by
which
,
in
the
worke
of
our
saluation
,
God
hath
from
eternity
determined
what
hee
will
doe
with
euery
particular
man
;
and
that
there
are
two
parts
or
species
of
it
,
Election
,
and
Reprobation
.
II.
Arminius
,
Thes
.
15.
Theolog.
Disputa
.
vnderstanding
by
the
name
of
Predestination
,
onely
election
,
doth
thus
define
it
.
Predestination
is
the
decree
of
Gods
good
pleasure
in
Christ
,
whereby
from
eternity
hee
hath
determined
with
himselfe
,
to
iustifie
,
to
adopt
,
and
freely
to
reward
with
eternall
life
,
the
faithfull
,
to
whom
hee
hath
decreed
to
giue
faith
,
to
the
praise
of
his
glorious
grace
.
All
other
his
sectaries
doe
with
one
mouth
say
,
that
election
is
the
decree
of
God
,
of
sauing
those
that
beleeue
in
Christ
,
and
shall
perseuere
in
faith
.
III.
But
here
the
Arminians
doe
with
a
maruailous
craft
hide
their
minde
and
meaning
:
For
that
definition
laid
downe
by
Arminius
doth
seeme
to
teach
,
that
God
chose
some
certaine
men
to
saluation
:
But
it
is
otherwise
,
nor
is
this
the
meaning
of
this
difinition
:
for
by
these
words
,
the
faithfull
to
whom
hee
decreed
to
giue
faith
,
they
doe
not
vnderstand
some
certaine
men
whom
God
hath
precisely
elected
;
but
they
onely
insinuate
of
what
quality
they
are
whom
God
would
elect
,
to
wit
,
such
as
should
beseeue
:
And
they
teach
,
that
God
is
often
disappointed
of
that
will
by
which
he
hath
decreed
to
giue
men
faith
,
and
that
he
may
be
condemned
whom
God
hath
so
elected
:
Greuinch
.
p.
101
dicit
.
Hoc
decretum
esse
condits
,
onale
de
qusitbet
si
credat
seruando
.
For
they
deny
that
this
decree
is
precise
,
but
that
it
is
conditionall
,
and
which
depend
of
faith
foreseene
;
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
vse
well
or
ill
the
preuenting
&
accompanying
grace
of
God
,
&
eyther
to
receiue
,
or
to
refuse
it
:
Therefore
they
make
God
,
by
this
decree
,
seriously
to
intend
the
saluation
of
all
men
,
&
to
haue
determined
to
giue
them
sufficient
grace
&
power
to
bele●ue
:
but
that
he
is
disappointed
of
this
his
decree
&
intention
in
many
,
mans
will
hindring
it
,
whereby
it
comes
to
passe
that
God
is
deceiued
of
his
naturall
desire
and
first
intention
,
which
surely
must
needes
be
the
best
.
Coll.
Hag.
p.
96.
Least
therefore
any
one
should
thinke
,
that
by
this
decree
of
election
,
which
Arminius
hath
defined
,
some
certaine
men
are
appointed
to
life
,
it
must
be
obserued
,
that
this
decree
,
according
to
the
meaning
of
Arminius
,
doth
conditionally
belong
to
all
men
whatsoeuer
,
and
that
by
this
antecedent
will
,
Pharaoh
and
Iudas
,
Arnold
P.
192.
&c.
are
conditionally
elected
;
wherefore
the
Arminians
doe
deny
that
the
number
of
the
elect
is
certaine
by
the
precise
appointment
of
God
,
which
can
neither
be
increased
,
nor
be
diminished
.
IV.
Obserue
also
,
that
that
definition
laid
downe
by
Arminius
,
doth
not
belong
to
infants
,
which
are
taken
away
by
an
immature
and
vnseasonable
death
;
for
the
Arminians
will
haue
onely
them
that
beleeue
to
be
elected
.
V.
Besides
this
generall
and
conditionall
election
,
by
which
all
men
without
exception
are
elected
,
they
make
another
election
of
particular
men
,
which
doth
rest
&
relye
on
faith
foreseene
.
This
they
define
to
be
the
absolute
decree
of
God
,
of
sauing
some
certaine
men
,
whom
he
from
eternity
fore-saw
would
beleeue
in
Christ
,
and
perseuere
in
the
faith
,
which
faith
and
perseuerance
,
they
say
,
is
considered
in
the
decree
of
election
,
as
already
fulfilled
:
The
same
men
are
also
of
opinion
,
that
this
election
,
while
wee
are
pilgrimes
vpon
earth
,
is
incompleate
,
and
reuocable
:
For
so
Greninchouius
,
P.
136.137
.
As
the
good
things
of
our
saluation
,
which
are
continued
,
faith
being
continued
,
and
are
reuoked
and
called
backe
,
faith
being
denied
,
are
incompleate
;
so
election
is
in
this
life
incompleate
,
not
peremptory
,
not
irreuocable
:
But
the
course
of
election
being
finished
,
they
will
haue
this
decree
then
to
bee
compleate
and
irreuocable
.
VI.
They
will
haue
the
will
of
God
,
of
sauing
some
certaine
men
,
to
be
after
the
will
of
man
,
and
to
depend
vpon
the
fore-seeing
of
faith
.
VII
.
They
will
haue
that
first
election
to
belong
to
the
antecedent
will
,
the
latter
election
to
the
consequent
will
.
VIII
.
That
God
doth
supply
tomen
the
meanes
to
beleeue
,
they
thinke
it
to
be
the
act
of
his
prouidence
,
and
not
of
this
election
,
whereby
hee
hath
appointed
some
certaine
men
to
glory
:
and
they
denie
true
faith
and
perseuerance
in
faith
,
to
be
an
effect
of
this
latter
and
absolute
election
:
seeing
precise
election
doth
rather
depend
on
the
fore-seeing
of
that
faith
,
and
faith
is
before
election
:
For
they
denie
that
God
hath
precisely
predestinated
any
one
to
faith
,
but
they
will
haue
it
,
that
they
that
haue
faith
are
predestinated
to
saluation
.
IX
.
They
comprehend
the
whole
doctrine
of
election
in
foure
decrees
,
which
they
so
knit
among
themselues
with
a
perpetuall
linking
,
that
the
latter
depend
on
the
former
.
X.
The
1.
decree
of
God
,
is
of
giuing
his
son
for
the
abolishing
of
sin
,
&
for
the
redemption
of
al
mankind
,
in
which
redemption
,
they
would
haueal
mankind
to
be
reconciled
,
and
remission
of
sins
to
be
obtained
for
all
.
The
2.
decree
,
that
whereby
God
decreed
to
saue
them
that
beleeue
,
&
would
perseuere
in
faith
:
This
is
that
generall
&
conditionall
election
.
The
3.
decree
,
is
that
wherby
God
decreed
to
giue
to
all
men
sufficient
grace
for
faith
&
repentance
:
which
power
,
they
say
,
is
giuen
irresistably
,
yea
;
and
that
God
is
bound
to
giue
all
men
this
grace
:
But
the
very
act
of
beleeuing
,
they
say
,
is
not
giuen
but
resistably
,
least
force
should
be
offered
to
mans
will
.
They
denie
therefore
that
God
decreed
to
giue
to
any
one
precisely
&
absolutely
faith
,
and
the
act
of
beleeuing
.
The
4.
&
last
decree
,
they
would
haue
to
be
that
whereby
God
hath
precisely
and
absolutely
decreed
to
saue
some
certaine
men
,
for
their
faith
fore-seene
.
XI
.
These
are
the
decrees
of
the
Arminians
,
and
this
is
the
summe
of
their
whole
doctrine
,
in
the
searching
and
viewing
of
which
,
the
labour
is
not
small
,
they
doe
so
enwrap
their
meanings
,
they
doe
so
hide
their
mindes
,
that
there
alwaies
lyeth
open
some
hole
to
scape
by
;
whose
meaning
he
that
doth
not
know
,
will
easily
beleeue
,
they
haue
wrong
done
them
,
they
doe
so
parget
ouer
their
errour
with
beautifull
colours
,
as
if
they
were
of
the
same
opinion
with
vs
,
when
they
are
very
farre
distant
from
vs
:
Then
also
if
one
in
expounding
their
opinion
,
hath
not
expressed
all
,
euen
their
least
distinctions
,
or
hath
not
obserued
all
their
shifts
,
it
cannot
be
said
,
what
tragedies
they
stirre
vp
,
how
miserably
they
complaine
,
as
it
were
,
of
force
and
grieuous
slanders
,
and
calumny
:
Being
ready
also
to
forsweare
Arminius
,
and
themselues
to
pluck
vp
their
owne
opinions
,
and
to
maintaine
the
cause
of
the
Papists
,
finally
,
to
doe
any
thing
so
they
may
escape
our
hands
.
XII
.
But
we
handle
the
matter
more
plainely
,
nor
doe
we
so
laboriously
,
cut
the
election
of
God
into
members
:
Neither
doe
wee
prescribe
an
order
to
God
,
by
which
hee
should
haue
digested
,
or
yet
ought
to
digest
his
thoughts
,
and
to
dispose
his
decrees
.
We
acknowledge
there
is
no
generall
election
,
seeing
there
is
no
election
where
nothing
is
left
:
And
we
acknowledge
no
election
,
vnlesse
it
be
of
seuerall
and
particular
persons
,
and
that
also
to
be
precise
and
determined
by
the
purpose
of
God
;
neither
doe
we
thinke
any
to
be
elected
,
but
he
that
shall
certainly
and
infallibly
come
to
saluation
:
Nor
doe
we
beleeue
that
we
be
elected
from
faith
,
or
for
faith
,
but
vnto
faith
.
For
God
doth
not
elect
those
that
are
good
,
by
any
goodnesse
which
goeth
before
election
,
but
by
his
election
hee
will
make
them
good
:
Nor
doth
he
fore-know
any
good
in
vs
,
but
what
he
himselfe
is
to
bring
to
passe
;
which
is
not
to
fore-see
,
but
fore-ordaine
:
Neither
doe
wee
make
the
election
of
perticular
persons
,
to
depend
vpon
mans
will
:
Yea
,
and
we
beleeue
,
that
perseuerance
,
and
the
confirmation
of
mans
will
in
faith
doth
proceede
from
Gods
free
election
of
grace
,
by
which
he
decreed
to
giue
to
them
whom
he
appointed
to
an
end
,
the
meanes
to
come
to
that
end
.
XV.
Wee
agree
with
the
Arminians
in
this
,
that
God
,
in
electing
,
doth
consider
a
man
,
not
onely
as
fallen
,
but
as
one
that
by
his
gift
is
to
beleeue
:
for
those
which
he
appointed
to
saluation
,
he
appointed
also
to
faith
and
repentance
;
but
we
doe
not
thinke
,
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
owne
accord
it
should
follow
him
,
calling
:
Not
by
a
force
,
which
is
therefore
called
irresistable
,
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
giue
his
grace
to
men
,
we
detest
it
,
as
an
opinion
contumelious
,
&
reproachfull
,
against
the
maresty
of
God
.
Also
we
despise
the
opinion
of
the
Arminians
,
wherby
they
determine
that
God
equally
desires
saluation
to
all
,
as
an
opinion
contrary
to
the
Scripture
&
to
experience
.
XIV
.
Wee
say
that
election
is
the
eternall
,
and
therefore
immutable
decree
of
God
,
whereby
out
of
mankind
fallen
&
corrupted
,
God
decreed
of
his
owne
meere
grace
,
by
Christ
,
to
saue
some
certaine
men
,
and
to
giue
them
the
meanes
whereby
they
might
come
to
saluation
.
XV.
The
decree
of
giuing
faith
&
repentance
,
we
make
to
be
a
part
of
that
decree
:
For
the
decree
concerning
the
end
,
includes
,
also
the
meanes
;
so
the
decree
of
making
warre
,
doth
include
,
Horses
,
Armes
,
and
prouision
;
and
the
will
whereby
any
one
hath
decreed
to
builde
,
doth
necessarily
include
the
will
of
gathering
together
stones
and
timber
:
Neither
doe
we
thinke
it
safe
to
pull
asunder
the
counsels
of
God
,
and
as
it
were
,
scrupulously
to
cut
them
into
peeces
.
CHAP.
XVII
.
That
the
Arminians
make
fore-seene
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
doe
professe
,
that
they
doe
not
make
faith
the
cause
of
Election
,
but
onely
a
precedent
condition
,
and
some
thing
pre-required
before
Election
.
These
things
they
say
onely
in
word
:
For
the
same
men
,
with
very
great
diligence
,
doe
heape
vp
arguments
,
whereby
it
may
be
proued
,
that
faith
is
the
cause
of
the
election
of
particular
persons
.
But
oftentimes
,
there
fals
from
them
,
either
vnwilling
or
vnawares
,
that
which
they
indeauour
to
presse
downe
,
and
as
Rats
,
they
are
catched
by
bewraying
themselues
.
II.
Nicholas
Greuinchouius
.
pag.
103.
doth
confesse
,
that
Arminius
was
of
opinion
,
that
election
[
](A69245-e24620-b)*
*
inuiti
.
did
rest
vpon
fore-seene
faith
.
The
Remonstrants
in
the
conference
at
the
Hage
,
p.
117.
doe
vse
the
same
manner
of
speaking
:
And
Arminius
in
the
47.
page
of
his
declaration
;
The
decree
(
saith
he
)
whereby
God
decreed
to
saue
some
certaine
men
,
doth
rest
on
the
fore-knowledge
of
God
,
whereby
from
eternity
he
hath
knowne
who
will
belieue
,
&c.
The
Arminians
,
page
38.
of
their
answere
to
the
Walachrians
,
haue
these
words
:
We
determine
,
that
the
fore-seeing
of
faith
and
infidelity
,
doth
in
order
goe
before
the
decree
of
predestination
,
and
that
this
decree
doth
[
](A69245-e24700-b)*
*
inniti
.
rest
on
that
former
fore-knowledge
.
Truely
he
is
blinde
that
doth
not
see
that
it
is
one
thing
to
follow
one
,
&
another
thing
to
rest
on
him
:
For
if
the
rising
starre
doth
in
order
goe
before
the
following
starre
,
doth
therefore
the
latter
rest
on
the
former
?
Arminius
therefore
doth
not
lay
downe
faith
onely
as
an
antecedent
thing
,
but
as
something
which
doth
sustaine
election
,
in
which
it
is
founded
,
and
on
which
election
doth
rest
:
And
he
doth
no
lesse
make
election
depend
vpon
faith
;
who
saith
,
that
faith
is
the
foundation
,
then
he
that
saith
that
it
is
the
cause
of
Election
:
for
the
cause
giueth
to
election
that
it
should
be
,
the
foundation
giueth
to
it
,
that
it
should
stand
and
be
firme
:
Either
way
alike
iniury
is
done
to
God
,
whether
you
say
,
that
some
vertue
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
vertue
of
man
.
III.
But
by
those
words
,
they
doe
not
obseurely
acknowledge
,
that
fore-seene
faith
is
the
cause
of
election
:
for
they
will
haue
the
fore-seeing
of
faith
so
to
goe
before
election
,
as
the
fore-seeing
of
incredulity
,
doth
in
order
goe
before
reprobation
:
But
that
the
reprobates
are
appointed
to
condemnation
,
for
incredulity
,
and
because
they
are
vnbeleeuers
,
they
euery
where
acknowledge
.
And
Arminius
against
Perkins
.
p.
86.
doth
roundly
affirme
,
that
sinne
is
the
meritorious
cause
of
reprobation
.
So
Arnoldus
,
p.
151.
Election
and
reprobation
of
particular
persons
were
made
in
respect
of
the
fore-sight
of
faith
and
incredulity
.
Arnoldus
;
Can
any
suspect
your
fidelity
,
that
you
take
the
word
,
ex
,
equiuocally
,
in
reprobation
,
to
note
the
cause
,
but
in
election
to
note
the
condition
?
It
must
needes
be
therefore
,
that
they
acknowledge
that
the
elect
are
appointed
to
saluation
for
faith
fore seene
,
because
they
beleeue
,
and
that
fore-seene
faith
is
the
cause
of
the
election
of
particular
persons
.
IV.
But
there
is
no
difference
,
whether
you
say
that
Election
doth
rest
on
faith
fore-seene
,
or
that
it
doth
rest
on
the
fore-seeing
of
faith
:
for
both
wares
faith
is
made
the
cause
of
election
,
in
the
latter
it
is
made
the
neerest
cause
,
in
the
former
it
is
made
the
remote
cause
:
for
fore-seene
faith
is
made
the
cause
of
fore-seeing
it
,
and
the
fore-seeing
it
,
is
made
the
cause
of
election
:
For
why
doth
God
fore-know
that
they
will
beleeue
,
vnlesse
because
they
will
beleeue
?
and
why
doth
he
elect
,
vnlesse
because
he
fore-knoweth
they
will
beleeue
?
These
are
the
words
of
Arminius
against
Perkins
.
p.
142.
In
that
God
fore-knowes
,
he
therefore
fore-knowes
,
because
it
will
afterward
be
.
V.
The
same
men
a
little
after
,
against
the
Walachrians
,
doe
vse
(
although
fearefully
)
the
word
depending
,
that
they
might
make
election
depending
on
faith
:
And
although
(
say
they
)
that
word
of
depending
,
which
we
are
neuer
wont
to
vse
in
this
argument
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
easily
subiect
to
calumny
,
yet
if
a
maleuolent
minde
be
absent
,
it
cannot
be
drawne
to
the
least
suspicion
of
any
absurdity
.
Yes
,
it
may
be
drawne
to
the
greatest
:
For
Greuinchouius
himselfe
,
Pag.
198.
doth
acknowledge
,
that
dependency
,
strictly
taken
,
doth
argue
causality
,
and
the
dependency
of
a
superiour
by
an
inferiour
.
And
truely
these
men
doe
not
obscurely
declare
how
willingly
they
would
vse
this
word
,
if
they
did
not
feare
our
pursuite
.
VI.
There
is
extant
a
Treatise
of
Greuinchouius
,
with
this
Title
,
Of
election
[
](A69245-e24960-b)*
*
ex
.
for
faith
fore seene
:
but
that
word
,
ex
,
from
,
or
for
,
doth
not
onely
note
priority
,
but
also
causality
:
For
who
would
endure
a
man
that
should
say
,
that
Tiberius
was
from
Octauius
Augustus
?
or
that
this
yeare
is
from
the
former
,
because
one
went
before
the
other
?
A
man
that
is
not
vnskiifull
of
the
Latine
,
doth
sufficiently
know
,
that
the
praeposition
ex
,
is
not
fit
to
note
onely
the
priority
of
faith
,
vnlesse
besides
the
priority
,
there
is
also
some
efficiency
or
dependency
:
Wherefore
the
same
man
,
page
24.
hath
these
words
:
It
is
altogether
conuenient
to
the
nature
of
lawes
and
prescribed
conditions
,
that
the
will
of
the
Iudge
should
be
moued
to
giue
the
reward
,
by
the
required
and
performed
condition
.
This
performed
condition
,
the
Arminians
say
to
be
faith
,
which
(
if
we
beleeue
them
)
is
considered
in
election
,
as
performed
:
They
will
therefore
haue
God
to
be
moued
by
this
fulfilled
condition
,
that
he
should
giue
the
reward
;
which
if
it
be
true
,
faith
is
plainely
the
cause
,
both
of
decreeing
and
giuing
the
reward
,
because
it
is
that
which
moueth
the
Iudge
.
VII
.
So
in
the
conference
at
the
Hage
,
the
Arminians
doe
contend
,
that
God
doth
not
elect
without
respect
of
qualities
;
which
thing
is
true
,
not
onely
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
beleeue
and
be
renewed
in
repentance
.
If
you
take
this
respecting
otherwise
,
it
must
needes
be
,
that
this
respecting
is
the
cause
;
for
one
is
said
to
choose
any
thing
in
respect
of
some
quality
or
vertue
,
who
by
that
qualitie
or
vertue
,
is
moued
to
choose
it
,
otherwise
he
would
not
.
VIII
.
Nay
what
?
That
the
Arminian
conferrers
at
the
Hage
,
p.
86.
doe
vse
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
hee
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
saluation
,
is
plainely
the
cause
why
God
will
saue
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
principall
cause
,
that
it
should
goe
before
the
other
causes
,
to
wit
,
Christ
,
faith
,
and
all
other
causes
.
Here
you
heare
that
faith
is
put
among
the
causes
of
election
:
wherefore
Arnoldus
,
page
,
53.
doth
leaue
it
in
the
middle
,
whether
faith
ought
to
be
called
the
cause
,
or
the
condition
;
Whether
(
saith
hee
)
faith
should
be
called
the
condition
,
or
whether
it
should
be
called
the
cause
,
it
alwayes
being
laid
downe
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
hee
was
to
that
part
,
and
perceiued
that
hee
was
not
rashly
to
be
blamed
,
who
hath
called
faith
the
cause
of
our
election
.
IX
.
Adde
to
these
that
Arnoldus
,
page
186.
and
the
rest
with
him
,
doe
contend
,
that
faith
is
not
of
those
that
are
elected
,
but
that
the
election
is
of
those
that
are
faithfull
.
We
truely
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
faithfull
;
what
else
would
they
,
but
haue
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
professe
,
that
they
doe
not
refuse
to
write
with
great
letters
,
and
to
subscribe
,
that
election
is
made
by
Christ
,
without
any
consideration
of
good
workes
:
And
yet
doe
the
same
men
,
euen
to
loathing
,
beate
vpon
this
,
that
Election
is
the
decree
of
sauing
them
that
beleeue
;
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
workes
from
election
,
seeing
that
the
earnest
endeauour
of
good
workes
is
a
condition
no
lesse
fore-required
to
saluation
,
then
faith
?
Who
by
these
things
doth
not
see
,
that
faith
is
not
laid
downe
by
them
,
meerely
as
a
fore-required
condition
?
For
if
faith
were
thus
considered
by
them
;
it
is
plaine
,
that
the
study
and
endeauour
of
good
workes
,
had
beene
ioyned
and
placed
in
the
same
degree
with
faith
.
XI
.
And
if
God
electeth
to
saluation
,
not
those
whom
he
absolutely
decreed
,
but
those
whom
hee
fore-saw
would
beleeue
;
it
is
plaine
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
goodnesse
of
the
faithfull
doe
goe
before
election
,
hee
should
doe
very
ill
that
should
elect
them
for
any
other
cause
,
then
because
they
are
good
.
XII
.
And
certainely
,
whensoeuer
any
thing
is
promised
to
a
man
,
vnder
a
condition
,
which
is
in
the
power
of
mans
free-will
;
it
is
plaine
,
that
the
fulfilling
of
the
condition
by
mans
free-will
,
is
the
cause
why
the
promise
is
fulfilled
;
and
the
Arminians
doe
contend
,
that
God
doth
giue
,
yea
,
and
that
hee
is
bound
to
giue
grace
and
sufficient
power
to
beleeue
:
but
to
vse
that
grace
,
or
not
to
vse
it
,
is
in
the
power
of
mans
free-will
.
XIII
.
Neither
is
it
a
hard
thing
to
draw
from
them
that
which
I
would
haue
.
For
let
the
Schoole
and
followers
of
Arminius
tell
me
,
what
moued
God
,
by
his
consequent
will
to
choose
Simon
Peter
,
rather
then
Simon
Magus
?
why
Gregory
rather
then
Iulian
?
They
haue
nothing
to
answer
,
but
that
it
was
done
,
because
God
fore-saw
faith
in
them
,
and
incredulity
in
these
.
Therefore
although
they
should
get
it
granted
,
that
by
their
doctrine
,
fore-seene
faith
is
not
made
the
cause
why
God
hath
appointed
this
man
to
saluation
;
yet
they
must
needes
confesse
,
that
according
to
Arminius
,
fore-seene
faith
is
the
cause
of
the
difference
betweene
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
euery
election
is
comparatiue
,
and
doth
inferre
the
reiection
of
one
or
more
.
XIV
.
So
when
they
deny
,
that
by
the
will
of
God
electing
,
the
number
of
the
elect
is
certaine
and
determined
;
it
must
needes
be
,
that
they
would
haue
mans
will
to
be
the
cause
why
the
number
is
such
a
number
,
and
so
euery
man
is
the
cause
why
hee
is
of
the
number
of
the
elect
,
and
therefore
also
the
cause
of
his
owne
election
.
XV.
Although
therefore
they
would
haue
this
suspicion
remoued
from
them
,
yet
they
will
neuer
wipe
out
this
blot
,
by
which
they
are
contumelious
against
God
,
and
doe
weaken
the
firmenesse
and
strength
of
faith
:
As
they
which
make
the
eternall
election
and
good
pleasure
of
God
,
to
depend
on
mans
free-will
;
&
will
haue
saluation
to
be
of
him
that
willeth
&
of
him
that
runneth
;
&
they
doe
place
some
worth
&
vertue
in
man
,
which
is
the
cause
why
saluation
in
the
eternall
counsell
of
God
,
is
appointed
to
one
,
rather
then
to
another
:
Whence
it
comes
,
that
faith
doth
shake
,
and
saluation
is
vncertaine
:
as
that
which
although
God
doth
certainely
fore-know
,
yet
he
doth
not
certainely
and
infallibly
will
it
;
for
Election
is
not
an
act
of
the
fore-knowledge
,
but
of
the
will
of
God
,
and
this
will
,
how
can
it
be
certaine
,
if
it
doth
depend
on
an
vncertaine
thing
,
to
wit
,
on
mans
will
?
But
these
things
by
the
way
;
for
they
shall
be
more
exactly
examined
in
their
place
.
CHAP.
XVIII
.
The
decree
of
generall
election
is
searched
into
,
by
which
Arminius
will
haue
all
men
to
be
elected
to
saluation
,
vnder
the
condition
of
faith
.
I.
WE
haue
taught
in
the
fift
Chapter
,
that
the
antecedent
will
of
God
,
as
Arminius
hath
receiued
it
after
Damascen
,
is
a
meere
forged
deuise
,
and
a
thing
contumelious
against
God
.
This
foundation
being
taken
away
,
that
vniuersall
election
,
common
to
all
men
,
vnder
the
condition
of
faith
to
be
performed
,
doth
fall
downe
:
For
this
generall
election
Arminius
will
haue
to
belong
to
the
antecedent
will
of
God
.
II.
Whereunto
adde
those
things
which
we
haue
spoken
,
Chapter
12.
where
we
haue
dissolued
,
and
vnloosed
the
chaine
of
the
foure
decrees
,
in
which
the
Arminians
doe
comprehend
the
whole
doctrine
of
Election
:
There
we
haue
shewed
that
the
second
decree
,
by
which
saluation
is
not
decreed
to
particular
persons
,
but
it
is
determined
,
that
they
shall
be
saued
,
who
shall
beleeue
,
is
not
the
decree
of
prouidence
nor
predestination
,
but
is
the
rule
of
the
Gospell
,
which
doth
prescribe
and
set
downe
the
way
to
saluation
.
III.
This
question
is
put
to
slight
,
onely
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
beene
chosen
that
hee
should
liue
in
the
deluge
,
if
no
man
had
perished
by
the
flood
:
He
is
elected
,
who
is
preferred
before
others
,
the
rest
being
eyther
despised
,
or
lesse
accounted
of
.
IV.
And
seeing
in
all
the
points
of
faith
,
wee
ought
to
be
wise
,
and
taught
out
of
the
Scriptures
,
much
more
in
so
high
an
argument
,
which
doth
exceede
our
capacitie
.
Let
therefore
the
Arminians
shew
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
seuerall
men
,
by
the
consequent
will
of
God
.
Who
euer
heard
it
said
,
that
Pharaoh
or
Iudas
,
did
any
way
belong
to
the
election
of
God
?
Saint
Peter
indeede
2.
Epist.
Chap.
1.
doth
ioyne
calling
to
election
,
commanding
vs
to
make
our
calling
and
election
sure
,
that
is
,
by
the
earnest
endeauour
of
good
workes
,
to
effect
that
the
sence
of
our
effectuall
calling
,
and
the
perswasion
of
our
election
may
daily
be
increased
in
vs
:
But
he
will
not
therefore
haue
our
calling
and
election
to
be
the
same
,
nor
will
hee
haue
all
that
are
any
waies
called
,
to
be
elected
:
Yea
,
many
are
called
,
but
few
chosen
,
Matth.
20.16
.
V.
That
also
is
to
be
obserued
,
that
by
this
generall
election
,
it
is
not
decreed
who
are
to
be
saued
;
but
what
manner
of
men
are
to
be
saued
:
and
that
the
Arminians
draw
the
ninth
chapter
to
the
Romanes
to
proue
this
;
where
it
is
plainely
spoken
of
the
good
pleasure
of
God
,
and
his
mercy
towards
some
seuerall
and
peculiar
persons
,
whom
it
seemeth
good
to
God
to
choose
:
For
those
words
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
speake
of
some
certaine
men
;
and
not
of
what
qualified
men
;
for
then
he
had
said
,
Miser●tor
qualium
:
I
will
haue
mercy
on
men
so
qualified
,
and
not
cuius
,
or
quorum
,
of
whom
:
Neither
had
the
example
of
Isaac
and
Iacob
,
who
were
particular
persons
,
beene
applied
to
explaine
the
election
not
of
particular
persons
,
but
the
election
eyther
of
all
,
or
of
men
so
qualified
.
VI.
But
I
would
learne
of
the
Arminians
,
whether
Iudas
or
Pilate
;
whether
the
high
priests
and
the
Scribes
,
by
the
instigation
and
accusations
of
whom
our
Sauiour
was
crucified
,
were
elected
conditionally
,
and
comprehended
in
that
generall
election
.
If
they
were
not
comprehended
,
then
that
generall
and
conditionall
election
which
they
would
haue
to
be
extended
to
all
men
:
falleth
to
the
ground
.
On
the
other
side
,
if
Iudas
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
,
vnder
a
condition
which
they
might
fulfill
:
It
might
therefore
haue
come
to
passe
,
that
before
this
wicked
deede
,
they
might
haue
beene
conuerted
and
become
faithfull
,
and
so
had
not
crucified
Christ
.
And
truely
it
cannot
be
said
,
that
Iudas
and
Caiaphas
,
were
elected
to
saluation
,
vnder
the
condition
of
beleeuing
in
the
death
of
Christ
,
seeing
they
were
appointed
to
that
very
thing
,
that
by
their
incredulity
and
wickednesse
,
Christ
might
be
deliuered
to
death
:
but
if
Iudas
and
Caiaphas
had
beleeued
in
Christ
,
Christ
had
not
beene
deliuered
to
death
;
and
therefore
this
decree
,
whereby
the
Arminians
will
haue
God
to
haue
elected
Iudas
and
Caiaphas
,
and
Pilate
,
vnder
this
condition
,
if
they
would
beleeue
in
Christ
,
doth
infolde
a
contradiction
:
For
they
doe
as
much
,
as
if
they
should
bring
in
God
,
speaking
thus
:
I
appointed
to
saue
Iudas
and
Caiaphas
,
if
they
will
beleeue
in
the
death
of
Christ
:
But
if
they
shall
beleeue
,
and
shall
be
faithfull
,
Christ
should
not
be
deliuered
to
death
,
nor
be
crucified
.
Also
of
the
foure
decrees
of
the
Arminians
,
the
two
former
are
contrary
one
to
another
:
For
by
the
first
decree
,
God
decreed
to
vse
the
incredulity
and
perfidiousnesse
of
Iudas
,
to
deliuer
Christ
to
death
:
But
by
the
second
decree
,
God
elected
Iudas
vnder
the
condition
of
faith
,
in
the
death
of
Christ
:
Therefore
by
the
former
decree
,
Iudas
is
absolutely
considered
as
an
vnbeleeuer
and
a
reprobate
,
but
by
the
second
,
he
is
considered
as
one
conditionally
elected
.
The
schoole
of
Arminius
is
painted
about
with
these
monsters
,
and
Chimeraes
,
contrary
one
to
another
,
which
would
moue
laughter
,
if
the
church
were
not
troubled
by
them
,
and
the
wisedome
of
God
exposed
to
reproach
.
VII
.
Furthermore
,
by
that
generall
decree
whereby
all
men
are
said
to
be
elected
vnder
the
condition
of
faith
to
be
performed
,
Greuinch
.
p.
101
Decretum
conditionale
de
quolibet
si
credat
seruando
.
&
Pag.
2.
Decreuit
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
vnder
a
condition
,
which
condition
,
he
that
decreed
it
knew
certainely
in
the
very
moment
he
decreed
it
,
that
it
would
not
be
fulfilled
;
especially
if
this
condition
cannot
be
fulfilled
but
by
the
helpe
and
power
of
him
who
decrees
it
:
For
by
such
a
decree
,
God
should
set
a
law
to
himselfe
,
not
to
man
.
But
it
is
manifest
by
experience
that
God
doth
not
minister
to
all
men
the
meanes
that
are
necessary
to
the
fulfilling
of
this
condition
:
For
he
will
not
haue
his
Gospell
preached
to
all
,
neither
doth
he
giue
the
spirit
of
regeneration
to
all
.
VIII
.
Finally
,
what
is
to
be
iudged
of
this
generall
election
,
appeares
by
the
consectaries
,
and
conclusions
which
are
drawne
thence
;
whereof
that
is
the
chiefest
,
and
farre
the
worst
,
whereby
they
denie
that
the
number
of
the
elect
is
certaine
,
and
determined
by
the
will
of
God
,
electing
;
whence
it
followeth
that
the
election
of
particular
persons
,
is
not
certaine
by
the
will
of
God
:
For
if
it
were
certaine
by
the
decree
of
God
,
that
this
,
or
that
man
,
were
of
the
number
of
the
elect
,
then
of
seuerall
persons
ioyned
together
,
the
whole
summe
and
certaine
number
would
be
made
vp
.
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
indeede
being
not
sufficiently
well
considered
of
,
and
as
hauing
cast
his
accounts
amisse
,
he
had
brought
into
the
white
roule
of
the
elect
,
which
should
rather
haue
beene
carried
into
the
blacke
booke
of
reprobates
?
IX
.
Of
the
same
euill
stampe
,
is
that
of
Greuinchouius
against
Ames
,
Pag.
136.
making
a
halfe
,
an
incompleate
,
and
so
a
reuocable
election
.
In
the
Scriptures
(
saith
hee
)
men
are
called
elect
,
1.
incompleately
,
according
to
the
present
state
,
in
as
much
as
they
are
such
,
to
wit
,
faithfull
men
for
the
present
time
,
the
last
tearme
of
their
life
being
excepted
,
in
which
,
2.
Election
is
fulfilled
.
Behold
a
depending
election
,
by
which
euery
most
wicked
man
;
is
incompleately
elect
,
and
the
decree
of
God
is
incompleate
,
vntill
it
be
made
compleate
by
man
,
which
surely
are
not
,
dogmata
,
but
portenta
,
not
doctrines
,
but
monstrous
opinions
,
which
neuer
came
into
the
minde
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
certaine
,
Reuel
.
6.
The
soules
which
are
vnder
the
Altar
are
commanded
to
waite
while
the
number
of
the
brethren
is
fulfilled
;
Also
that
which
Christ
saith
of
the
sheepe
that
were
giuen
him
,
euen
before
their
conuersion
,
Iohn
10.1
.
As
also
that
he
saith
,
that
all
shall
come
to
him
,
as
many
as
are
giuen
him
by
the
father
;
Iohn
.
6.37
.
And
that
none
of
his
sheepe
can
be
taken
out
of
his
hand
,
Iohn
.
10.28
.
doe
all
plainely
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
:
Reioyce
not
that
the
spirits
are
subiect
to
you
:
but
rather
reioyce
that
your
names
are
written
in
heauen
.
No
lesse
expressely
doth
the
Apostle
to
the
Hebrewes
speake
,
Chap.
12.
v.
22.23
.
where
hee
calleth
the
church
,
the
heauenly
Ierusalem
,
the
assembly
of
the
first
borne
,
which
are
written
in
Heauen
.
Hitherto
pertaines
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
booke
of
life
.
The
Arminians
,
Pag.
96.
of
the
conference
at
Hage
,
doe
with
a
vaine
interpretation
expound
those
words
of
Christ
:
Reioyce
that
your
names
are
written
in
the
booke
of
life
:
For
they
will
not
haue
these
words
to
be
taken
of
election
to
saluation
,
but
they
will
haue
this
to
be
the
sence
of
it
;
Reioyce
that
according
to
the
present
state
of
faith
,
righteousnesse
,
and
obedience
,
ye
are
accounted
for
pious
and
godly
men
,
yea
for
the
sonnes
of
God
.
O
good
God
,
where
is
modesty
!
Here
is
neyther
reason
nor
colour
for
this
.
For
,
to
be
accounted
faithfull
by
men
,
is
not
to
haue
their
names
written
in
heauen
:
Nor
was
there
any
cause
that
the
Apostle
should
so
reioyce
,
because
men
thought
well
of
them
,
seeing
that
often
times
happeneth
to
him
that
is
most
wicked
;
and
this
had
beene
much
lesse
,
then
that
the
diuels
did
tremble
at
their
voice
,
and
fled
from
them
:
which
yet
Christ
reckons
to
be
but
a
small
thing
,
in
comparison
of
hauing
their
names
written
in
heauen
:
Surely
that
speech
,
to
be
written
in
heauen
,
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
preserued
by
the
purpose
of
God
.
And
Chap.
65.6
.
Behold
it
is
written
before
me
,
I
will
not
keepe
silence
,
but
will
recompence
:
As
if
hee
should
say
,
it
is
certaine
and
determined
by
mee
,
to
reuenge
these
wicked
deedes
.
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
heauen
,
because
they
were
elected
to
their
Apostleshippe
:
For
so
the
name
of
Iudas
himselfe
was
written
in
heauen
;
in
which
respect
,
he
had
so
little
cause
to
reioyce
,
that
euen
his
very
Apostleshippe
turned
to
his
destruction
.
Then
also
we
haue
the
words
of
the
Apostle
to
the
Hebrewes
,
which
are
plainely
agreeable
to
these
,
by
which
he
calleth
the
faithfull
,
the
first
begotten
,
which
are
written
in
heauen
:
which
cannot
bee
drawne
to
the
election
to
an
office
,
seeing
it
belongeth
to
all
the
faithfull
and
the
elect
.
XIII
.
The
question
of
the
booke
of
life
is
a
greater
and
longer
question
,
not
belonging
to
this
place
.
I
am
not
ignorant
,
that
there
is
a
certaine
booke
of
life
,
which
is
not
the
booke
of
election
,
but
the
Catalogue
of
them
who
professe
themselues
to
be
members
of
the
Church
,
and
are
visibly
grafted
into
the
couenant
,
of
which
book
there
is
mention
,
Eze.
13.9
.
Psal.
69.
ver.
29.
out
of
which
booke
,
there
is
no
doubt
but
some
are
blotted
.
But
when
they
are
throwne
headlong
into
hell
,
as
many
as
are
not
written
in
the
booke
of
life
;
it
is
plaine
,
that
in
this
booke
is
set
downe
the
certaine
and
determined
number
of
men
,
who
while
other
are
appointed
to
the
fire
,
they
alone
are
reserued
to
life
;
the
number
of
whom
can
be
encreased
or
diminished
no
more
now
then
in
the
last
iudgement
.
XIV
.
These
things
concerning
that
generall
and
conditionall
election
.
Now
let
vs
come
to
the
absolute
election
of
seuerall
persons
,
which
the
Arminians
would
haue
to
rest
and
depend
on
the
fore-knowledge
of
faith
,
and
to
be
made
for
faith
fore-seene
:
The
former
of
these
elections
hath
the
second
place
in
the
series
and
ranke
of
the
foure
decrees
laid
downe
by
Armintus
;
the
latter
election
hath
the
fourth
place
;
that
doth
pertaine
to
the
antecedent
will
of
God
,
this
to
the
consequent
;
that
doth
goe
before
,
this
doth
follow
mans
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
foreseene
is
confuted
.
It
is
prooued
that
men
are
not
elected
for
faith
,
but
to
faith
.
OVt
of
the
great
abundance
of
places
which
the
holy
Scripture
doth
supply
to
vs
,
we
wil
tithe
and
choose
out
some
that
are
most
cleare
and
most
weighty
.
I.
Saint
Paul
to
the
Ephesians
,
Chapter
1.
vers.
3.4
.
hath
these
words
,
God
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
places
in
Christ
,
according
as
he
hath
chosen
vs
in
him
,
before
the
foundation
of
the
world
.
The
Apostle
doth
plainely
enough
teach
,
that
spirituall
blessings
,
and
therefore
faith
,
are
giuen
vs
according
to
the
eternall
election
,
&
as
we
were
elected
.
Whence
it
followeth
,
that
election
is
necessarily
before
these
blessings
,
both
in
order
and
time
.
So
hee
that
saith
,
that
the
Souldiers
receiued
their
donatiue
and
beneuolence
,
as
it
seemed
good
to
their
Generall
,
doth
manifestly
say
,
that
first
it
seemed
good
to
the
Generall
before
it
was
done
,
and
that
the
certaine
and
absolute
will
of
the
Generall
went
before
this
largesse
and
gift
.
Neither
are
those
words
of
lesse
moment
which
follow
:
He
elected
vs
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
,
in
loue
.
You
see
that
we
are
elected
to
holinesse
,
and
not
from
holinesse
,
or
for
holinesse
;
and
if
we
be
elected
to
holinesse
,
then
also
are
we
elected
to
faith
,
wherein
our
holinesse
chiefly
consists
.
It
cannot
be
denyed
that
faith
is
a
part
of
our
holines
,
vnlesse
by
him
,
who
also
denieth
,
that
incredulity
in
the
prophane
is
a
part
of
their
prophanenesse
and
vice
:
For
by
faith
we
are
not
onely
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
holinesse
which
is
spoken
of
here
,
doth
consist
onely
in
charity
,
yet
they
would
effect
nothing
,
nor
would
it
euer
the
lesse
be
proued
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
holinesse
,
and
not
to
the
other
.
Being
beate
therefore
from
hence
,
they
seeke
other
refuges
.
Arnoldus
.
p.
66.
by
elect
,
would
haue
they
that
are
called
to
be
vnderstood
;
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
beleeued
)
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
faithfull
,
which
is
false
in
that
sense
he
takes
it
,
to
wit
,
that
they
are
considered
as
being
already
faithfull
,
when
they
are
elected
:
For
how
can
they
that
are
considered
as
being
faithfull
,
be
elected
to
holinesse
,
seeing
in
that
they
are
faithfull
,
they
are
already
holy
?
Paul
indeede
speakes
to
the
Ephesians
,
whom
hee
calleth
faithfull
and
blessed
:
but
not
,
if
now
they
were
faithfull
and
blessed
,
they
were
therefore
faithfull
before
they
were
elected
.
This
good
man
therefore
hath
deuised
another
subtilty
,
and
would
haue
Paul
to
speake
not
of
the
election
of
particular
persons
,
but
of
the
election
,
whereby
any
one
people
is
elected
to
the
calling
,
by
the
Gospell
.
If
this
be
true
,
it
must
needes
be
,
that
among
the
elect
,
before
the
foundation
of
the
world
,
there
were
many
reprobates
:
But
the
following
words
doe
not
admit
this
interpretation
;
for
the
Apostle
saith
,
we
are
elected
,
that
we
should
be
without
blame
,
in
loue
.
He
will
haue
vs
to
be
elect
,
that
we
might
endeauour
to
holinesse
and
good
workes
:
Now
good
workes
are
of
particular
men
,
and
not
of
a
Nation
;
neither
by
the
elect
can
here
be
vnderstood
,
the
nations
admitted
into
the
couenant
,
seeing
Saint
Paul
includes
himselfe
in
this
number
,
Hath
chosen
vs
in
Christ
,
&c.
Arnoldus
himselfe
doth
sufficiently
declare
how
little
he
trusts
to
this
exposition
,
while
hee
ioynes
another
which
ouerthrowes
this
:
He
saith
,
that
here
it
is
spoken
of
the
election
to
glory
,
and
therefore
by
holinesse
,
would
haue
saluation
vnderstood
:
But
the
Apostle
doth
fitly
preuent
this
starting
hole
;
for
hee
addes
,
that
we
might
be
holy
and
blamelesse
;
but
to
be
blamelesse
is
a
vertue
,
and
not
saluation
it selfe
:
Then
also
Paul
expounds
,
how
wee
are
holy
,
to
wit
in
charity
,
nor
in
the
fruition
and
enioying
of
glory
.
He
vnderstands
the
dueties
of
charity
which
are
exercised
in
this
life
,
vnto
which
to
be
exhorted
after
this
life
is
needelesse
.
Finally
,
by
their
so
various
and
diuers
expositions
,
which
ouerthrow
one
another
,
they
doe
sufficiently
confesse
,
that
they
haue
nothing
wherein
they
may
be
constant
:
And
because
they
cannot
master
vs
by
the
weight
of
their
expositions
,
they
endeauour
to
ouerwhelme
vs
by
the
multitude
of
them
.
It
is
of
small
importance
,
that
from
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
blamelesse
,
they
gather
,
that
it
is
spoken
of
the
perfection
after
this
life
:
For
the
Apostle
will
haue
vs
to
be
blamelesse
,
euen
in
this
life
,
as
,
Philippians
2.15
.
Where
he
commands
vs
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blamelesse
,
and
harmelesse
,
in
the
midst
of
a
crooked
and
peruerse
generation
.
Certainly
,
when
the
Apostle
saith
,
that
we
might
be
blamelesse
in
charity
;
it
is
manifest
,
that
he
doth
not
speake
of
the
Saints
enioying
glory
,
where
there
is
no
place
for
reprehension
,
nor
for
exhortation
,
to
the
duties
of
charitie
.
There
is
no
little
force
in
the
following
verse
:
He
predestinated
vs
to
the
adoption
of
children
,
by
Iesus
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
giuen
them
,
and
this
is
nothing
else
but
to
predestinate
them
to
faith
;
for
the
spirit
of
adoption
is
it
that
beareth
witnesse
in
our
hearts
,
that
we
are
the
sonnes
of
God
,
Rom.
8.
and
this
testimony
is
faith
it selfe
.
It
is
true
indeede
,
that
God
appointeth
no
man
to
adoption
,
but
whom
God
considereth
,
as
one
that
by
his
gift
will
be
faithfull
;
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
faithfull
:
And
surely
they
are
grosely
deceiued
,
who
thinke
that
the
faithfull
are
appointed
to
the
adoption
of
children
,
seeing
in
that
they
are
faithfull
,
they
are
already
children
:
This
Saint
Iohn
teacheth
,
chapter
1.
To
them
that
beleeued
,
he
gaue
this
prerogatiue
,
to
be
the
sonnes
of
God
.
II.
Agreeable
to
this
place
are
also
many
other
,
1
Cor.
7.25
.
I
haue
obtained
mercy
of
the
Lord
to
be
faithfull
,
not
because
he
considered
me
as
already
faithfull
,
Iohn
15.16
.
I
haue
chosen
you
,
that
you
should
bring
forth
fruit
:
therefore
he
did
not
choose
vs
,
considered
as
already
faithfull
,
and
therefore
as
already
bearing
fruit
.
Should
wee
imagine
,
that
Christ
speakes
here
onely
of
the
election
of
the
Apostles
to
their
Apostleship
?
I
thinke
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
hee
might
be
godly
and
good
:
euen
as
also
there
is
no
man
,
who
is
not
of
a
shamelesse
countenance
,
who
will
deny
that
all
the
following
documents
and
lessons
,
doe
belong
to
all
the
faithfull
:
These
things
I
commend
you
,
that
you
loue
one
another
:
If
the
world
hate
you
,
you
know
that
it
hath
hated
me
firsh
,
&c.
III.
Not
vnlike
this
,
is
that
which
the
Apostle
saith
,
2
Thes.
2.13
.
God
hath
chosen
you
to
saluation
by
sanctification
of
the
spirit
,
and
beleefe
of
the
truth
.
He
saith
that
we
are
elected
to
obtaine
saluation
by
faith
,
not
for
faith
,
and
so
faith
is
after
election
,
and
a
certaine
medium
,
or
middle
thing
,
betweene
election
and
saluation
.
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
Gospell
is
vnderstood
:
for
Saint
Paul
was
not
elected
more
to
know
the
Gospell
,
then
to
beleeue
the
Gospell
:
Paul
therefore
was
elected
to
beieeue
,
and
so
his
election
was
before
his
faith
.
V.
The
same
Apostle
,
1
Thessa
.
1.3
.
praising
the
faith
and
charitie
of
the
Thessalonians
,
doth
fetch
the
cause
of
these
vertues
from
election
it selfe
:
Remembring
without
ceasing
your
worke
of
faith
,
and
labour
of
lone
,
as
knowing
that
you
are
elected
of
God
.
Here
the
Arminians
doe
willingly
stumble
in
a
plaine
way
:
for
by
Election
they
will
haue
Calling
to
be
vnderstood
;
which
if
it
be
true
,
the
reprobates
themselues
will
be
elected
,
as
being
also
called
.
Then
also
Saint
Paul
is
deluded
,
as
if
hee
were
not
in
his
right
minde
:
For
what
neede
Paul
tell
the
Thessalonians
,
that
he
knew
they
were
called
by
the
Gospell
,
seeing
Saint
Paul
himselfe
preached
the
Gospell
to
them
?
He
were
a
ridiculous
Grammarian
,
who
should
tell
his
Schollers
that
he
had
taught
;
I
know
you
haue
learned
Grammer
.
Arnoldus
,
pag.
66.
doth
suspect
that
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
knowing
,
is
to
be
referred
to
the
Thessalonians
themselues
.
But
the
good
man
hath
dealt
too
negligently
here
,
for
he
doth
not
see
,
that
by
this
meanes
,
the
Greeke
speech
would
be
made
incongruous
and
not
agreeing
,
for
then
it
must
haue
beene
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
might
agree
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
in
the
former
verse
.
But
distrusting
this
exposition
,
he
hath
smelt
out
that
by
the
word
election
,
excellency
ought
to
be
vnderstood
,
which
truely
is
an
intollerable
license
;
seeing
election
differeth
from
excellency
by
the
whole
praedicament
;
for
election
is
an
action
,
excellency
is
a
quality
,
or
a
relation
.
Surely
if
it
be
lawfull
to
bring
such
portents
and
monsters
of
interpretation
,
what
will
there
be
in
the
holy
Scripture
,
which
may
not
be
deluded
or
depraued
?
Let
Arnoldus
bring
another
place
,
where
Excellency
is
vnderstood
by
the
word
Election
:
For
although
he
that
is
elected
,
may
be
taken
for
him
that
excelleth
,
yet
you
shall
neuer
finde
Election
to
be
so
taken
for
Excellency
.
Neither
ought
it
to
seeme
a
maruaile
that
Paul
saith
,
he
knew
of
the
election
of
the
Thessalonians
;
for
God
might
reueile
that
to
him
concerning
the
Tessalonians
,
which
he
reuealed
concerning
the
Corinthians
,
Acts
18.10
.
I
haue
much
people
in
this
citie
.
Or
if
that
doth
not
please
,
it
may
be
said
,
that
Saint
Paul
,
when
he
saw
the
Gospell
receiued
by
the
Thessalonians
,
with
very
great
ioy
and
much
fruite
,
easily
perswaded
himselfe
that
many
of
that
people
belonged
to
the
election
of
God
.
VI.
The
same
Apostle
,
in
the
beginning
of
his
Epistle
to
Titus
,
calleth
himselfe
,
the
Apostle
,
according
to
the
faith
of
Gods
elect
.
It
is
plaine
,
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
elogy
&
commendation
,
and
that
by
the
confession
of
Vorstius
himselfe
:
Collat.
cum
piscat
.
Sect.
118.
Faith
(
saith
hee
)
is
called
the
faith
of
the
elect
of
God
,
Titus
1.
because
faith
is
a
proper
marke
of
the
elect
,
&c.
But
why
is
faith
peculiar
to
the
elect
?
is
it
because
as
many
as
haue
true
faith
are
elected
by
God
?
But
the
Arminians
deny
this
;
for
they
write
of
the
Apostasie
of
the
Saints
,
and
thinke
that
the
most
holy
men
may
fall
away
.
It
remaines
therefore
,
that
faith
is
said
to
be
of
the
elect
,
which
God
giueth
to
the
elect
,
and
which
is
a
fruit
of
election
.
The
Arminians
auoid
this
dart
and
argument
,
by
saying
,
that
by
the
name
of
faith
,
is
vnderstood
doctrine
:
But
they
doe
not
well
auoid
it
so
,
for
the
doctrine
of
the
Gospell
is
not
peculiar
to
the
elect
,
neither
can
it
be
called
the
doctrine
of
the
elect
,
seeing
it
is
preached
also
to
wicked
and
prophane
men
Here
therefore
we
may
see
the
Apostle
and
Arminius
to
be
striuing
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
faithfull
,
and
who
are
considered
as
already
beleeuing
.
With
like
licentious
liberty
,
doe
they
abuse
the
word
,
of
the
elect
,
by
which
they
will
haue
those
that
are
called
,
and
are
holy
to
be
vnderstood
:
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
meanes
shall
be
reprobates
.
Is
the
Scripture
thus
to
be
deluded
?
But
let
vs
see
other
places
.
VII
.
Noteable
are
the
words
of
Christ
.
Luk.
10
20.
Reioyce
,
that
your
names
are
written
in
Heauen
.
Christ
speaketh
to
men
that
were
liuing
,
&
who
had
not
yet
perseuered
in
the
faith
to
the
end
:
Yet
notwithstanding
,
their
names
were
already
written
in
Heauen
,
their
saluation
was
determined
by
the
certaine
purpose
of
God
:
Their
election
therefore
,
was
before
their
perseuerance
in
faith
,
contrary
to
which
is
the
opinion
of
Arminius
,
who
will
haue
perseuerance
in
faith
,
to
goe
before
election
,
and
will
haue
vs
to
be
elected
for
faith
fore-seene
.
And
if
election
be
not
peremptory
,
&
immutable
,
but
after
finall
perseuerance
,
as
the
Arminians
would
haue
it
,
then
we
must
say
,
that
the
names
of
the
Apostles
,
who
did
then
first
enter
the
race
of
Christian
profession
,
were
so
written
in
Heauen
,
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
passe
,
that
Christ
should
lie
:
See
to
what
the
audacity
of
these
innouators
doth
come
.
Furthermore
,
that
that
is
said
in
the
Scripture
to
be
written
in
Heauen
&
before
God
,
which
is
appointed
&
determined
by
his
eternall
counsell
,
we
haue
proued
in
the
former
Chapter
;
where
we
haue
reiected
that
vnsauory
and
rash
interpretation
of
the
Arminians
;
we
will
haue
the
writing
of
our
names
in
heauen
,
to
be
nothing
else
then
to
be
accounted
the
children
of
God
,
by
the
present
state
of
righteousnesse
,
and
that
for
no
other
argument
,
then
because
they
will
haue
it
so
.
VIII
.
S.
Paul
.
Ephes.
2.8
.
By
grace
ye
are
saued
through
faith
:
He
doth
not
say
,
that
they
are
saued
for
faith
fore-seen
,
but
by
faith
,
as
by
the
meanes
to
saluation
:
And
if
God
doth
not
saue
vs
for
faith
fore seen
,
he
neither
wil
saue
vs
for
faith
fore-seen
,
nor
doth
he
elect
vs
for
faith
fore-seen
:
For
to
elect
,
is
to
be
willing
to
saue
.
IX
.
The
same
words
,
By
grace
ye
are
saued
through
faith
,
do
plainly
say
,
that
faith
is
the
meanes
to
saluation
:
&
if
saluation
be
the
end
,
and
faith
the
meanes
,
it
must
needs
be
that
God
thoght
of
giuing
saluation
to
Peter
&
Paul
before
he
thoght
of
giuing
them
faith
,
wherby
they
should
come
to
saluation
:
for
the
end
is
first
in
the
intent
before
the
means
:
so
habitation
is
intended
before
building
,
life
before
foode
,
health
before
phisick
.
With
what
face
therfore
dare
the
Armint
.
say
,
that
God
had
decreed
to
giue
Peter
and
Paul
faith
,
before
he
had
decreed
to
giue
them
saluation
.
X.
But
here
Arminius
hath
laid
aside
shame
,
and
doth
deny
that
saluation
is
Gods
end
;
but
hee
saith
,
that
saluation
and
faith
are
the
gifts
of
God
,
tied
together
by
the
will
of
God
in
this
order
,
that
faith
should
goe
before
saluation
,
in
respect
of
God
the
giuer
,
and
in
the
thing
it selfe
.
These
are
the
words
of
Arminius
,
which
are
cited
and
allowed
by
the
Arminians
,
in
their
answere
to
the
Epistle
to
the
Walachrians
.
Pag.
93.
But
besides
that
,
I
had
rather
beleeue
Saint
Paul
,
teaching
that
we
are
saued
by
God
,
through
faith
.
Arminius
himselfe
doth
seeme
to
me
to
grant
the
same
thing
,
while
he
doth
deny
it
:
For
it
is
not
likely
,
that
God
is
willing
,
that
faith
should
goe
before
the
obtaining
of
saluation
,
vnlesse
because
he
will
giue
and
bestow
saith
vnto
saluation
.
Now
that
which
helpeth
to
obtaine
saluation
,
is
the
meanes
by
which
we
come
to
saluation
,
as
to
the
end
.
Greuinchouius
following
him
,
Pag.
12.
doth
deny
that
God
intended
the
saluation
of
certaine
men
in
particular
,
as
an
end
.
And
Pag.
124.
We
haue
said
(
saith
he
)
that
faith
is
to
be
considered
two
manner
of
waies
,
eyther
as
it
is
prescribed
and
to
be
performed
,
or
as
it
is
already
performed
:
As
it
is
to
be
performed
,
it
is
not
the
meanes
,
but
the
condition
,
and
the
thing
required
:
But
as
it
is
performed
,
it
is
the
meanes
to
man
,
by
which
he
doth
obtaine
saluation
,
promised
vnder
the
condition
of
faith
.
The
Reader
shall
obserue
his
excellent
wit
.
This
man
will
haue
faith
,
then
,
to
be
the
meanes
to
saluation
,
when
it
is
performed
,
that
is
,
when
faith
ceaseth
:
For
the
Arminians
then
thinke
faith
to
be
performed
,
when
one
hath
perseuered
in
faith
to
the
end
;
at
which
time
vision
and
sight
succeedeth
to
faith
ceasing
.
Therefore
(
if
Arminius
be
beleeued
)
saith
will
then
beginne
to
be
the
meanes
of
saluation
,
when
it
is
not
faith
:
Then
also
that
saying
,
that
faith
performed
,
is
the
meanes
for
man
,
not
for
God
,
is
very
weake
:
For
faith
is
the
meanes
for
a
man
to
come
to
saluation
,
for
no
other
cause
,
then
because
God
willeth
and
causeth
that
man
should
come
to
saluation
by
faith
:
So
he
that
saith
,
that
foode
is
the
meanes
for
a
man
to
liue
,
saith
also
that
it
is
the
meanes
that
God
doth
vse
for
the
sustentation
of
mans
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
saued
through
faith
,
Ephes.
2.8
.
and
that
not
of
your selues
,
it
is
the
gift
of
God
:
For
the
Apostle
will
not
haue
saluation
alone
to
be
the
gift
of
God
,
but
also
faith
:
For
he
that
giueth
the
end
,
giueth
also
the
meanes
;
as
hee
that
giues
vs
life
,
giues
vs
also
meanes
to
maintaine
our
life
.
So
Philip.
1.19
.
It
is
giuen
to
you
for
Christ
,
that
is
,
in
that
which
concerneth
Christ
,
not
onely
to
beleeue
on
him
,
but
also
to
suffer
for
his
sake
:
Therefore
to
beleeue
in
Christ
,
is
the
gift
of
God
.
Wherefore
we
are
not
rightly
said
to
be
elected
by
God
for
faith
fore-seene
,
seeing
God
himselfe
giues
faith
:
For
God
is
not
said
(
vnlesse
it
be
very
vnproperly
)
to
fore-see
those
things
which
he
himselfe
determined
to
doe
.
Hee
would
not
be
thought
to
haue
a
sound
braine
,
who
should
say
that
God
fore-saw
the
Sunne
would
be
round
or
shining
,
for
God
himselfe
turned
it
into
roundnesse
,
and
put
the
light
into
it
.
How
greatly
the
Arminians
erre
here
,
and
that
it
followes
of
their
doctrine
,
that
faith
is
not
the
gift
of
God
,
although
sometimes
they
speake
otherwise
,
shall
be
seene
in
the
right
place
.
XII
.
Thither
also
belong
the
words
which
are
in
the
eleuenth
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
owne
will
.
If
God
hath
predestinated
any
one
to
saluation
,
he
worketh
also
all
things
which
are
necessary
to
the
execution
of
that
decree
,
and
if
all
things
,
then
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
beleeued
as
many
as
were
ordained
to
eternall
life
.
While
Paul
preached
to
the
men
of
Antiochia
,
some
beleeued
,
some
refused
the
Gospell
:
Saint
Luke
brings
this
cause
why
they
did
not
beleeue
,
to
wit
,
the
ordination
and
decree
of
God
.
Election
therefore
is
before
faith
,
because
the
election
of
God
,
is
the
cause
why
men
beleeue
.
According
to
Arminius
,
Saint
Luke
ought
to
haue
spoken
thus
:
And
as
many
as
beleeued
were
elected
by
God
,
in
reward
of
their
faith
:
But
contrariewise
hee
saith
,
they
beleeued
,
because
they
were
elected
.
Socinus
,
and
after
him
Arminius
,
doe
depraue
and
corrupt
this
place
with
very
great
wickednesse
.
For
by
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
were
ordained
,
they
vnderstand
,
they
that
were
disposed
,
prepared
and
inclined
,
or
well
affected
:
as
if
Luke
had
writ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Certainely
a
bold
euasion
,
and
an
interpretation
without
colour
and
example
:
For
neyther
the
Scripture
,
nor
any
man
,
that
I
know
,
euer
tooke
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
sence
.
To
which
purpose
when
many
examples
may
be
heaped
vp
,
yet
they
are
most
fit
which
are
taken
out
of
the
booke
of
the
Acts
it selfe
,
that
it
may
appeare
in
what
sence
Saint
Luke
doth
alwaies
take
this
word
,
Chap.
15.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
decreed
or
determined
that
Paul
should
goe
vp
.
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.
vpon
the
Acts
doth
interpret
this
place
of
the
Acts
,
as
many
as
were
ordained
to
saluation
,
where
he
rendreth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordained
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seuered
by
God
,
and
fore-determined
.
Then
also
,
although
the
word
were
ambiguous
,
reason
it selfe
would
conuince
this
:
For
none
of
the
vnregenerate
can
be
well
disposed
,
or
well
affected
to
eternall
life
:
But
all
these
men
of
Antiochia
,
before
they
beleeued
the
Gospell
,
were
vnregenerate
,
therefore
they
were
ill
disposed
to
the
obtaining
of
saluation
.
Let
the
schoole
and
followers
of
Arminius
tell
me
,
what
disposition
was
in
the
theefe
who
was
crucified
with
Christ
,
to
beleeue
before
he
did
beleeue
:
Or
in
the
Apostle
Paul
,
when
like
a
wolfe
he
did
rage
against
the
flocke
of
Christ
,
and
swelling
with
Pharisaicall
pride
,
was
a
most
eager
maintainer
of
righteousnesse
by
the
Law
;
yea
also
common
sence
doth
abhorre
that
kinde
of
speaking
which
they
deuise
:
For
wee
are
not
wont
to
say
,
that
one
is
well
disposed
,
or
prone
,
or
well
affected
to
blessednesse
,
but
to
vertue
.
This
inclination
must
be
to
doe
something
,
and
not
to
enioy
or
obtaine
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
saluation
.
It
is
not
for
nothing
,
that
the
Greeke
hath
not
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
simply
and
alone
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
many
as
were
appointed
:
By
which
preterpluperfect
tense
is
plainely
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
vnderstood
,
those
that
are
disposed
,
because
in
that
place
,
they
are
opposed
to
them
that
are
vnworthy
.
For
Luke
here
makes
no
opposition
,
nor
if
he
did
,
would
it
any
thing
hinder
vs
,
who
know
that
by
the
very
election
to
faith
and
saluation
,
men
are
made
worthy
,
and
therefore
also
we
are
opposed
to
those
that
are
vnworthy
.
In
the
meane
time
let
the
Reader
iudge
,
what
,
and
how
wicked
a
doctrine
this
is
,
which
doth
make
men
to
be
worthy
,
before
they
beleeue
,
and
that
some
are
found
among
Infidels
,
who
are
worthy
of
saluation
.
XIV
.
Marke
13.22
.
False
Christs
and
false
Prophets
shall
arise
,
and
shall
shew
signes
and
wonders
,
to
seduce
,
if
it
were
possible
,
the
very
elect
.
There
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cause
and
reason
of
it
giuen
in
the
word
Elect
:
For
the
cause
is
noted
,
why
some
cannot
be
finally
deceiued
,
to
wit
,
because
they
are
elected
.
Election
,
therefore
,
is
before
perseuerance
in
faith
to
the
end
,
as
being
the
cause
of
perseuerance
:
And
that
which
is
the
cause
of
perseuerance
in
faith
,
is
the
cause
of
faith
.
That
which
is
the
cause
why
one
doth
alwaies
beleeue
,
is
the
cause
why
hee
doth
beleeue
:
Therefore
the
opinion
of
Arminius
doth
fall
to
the
ground
,
by
which
he
determineth
,
that
not
onely
faith
,
but
also
perseuerance
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
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
vs
in
Christ
Iesus
,
before
the
world
beganne
.
These
words
seem
to
me
to
be
diametrically
,
&
directly
contrary
to
Arminianisme
:
For
the
Apostle
doth
not
onely
deny
,
that
we
are
saued
for
the
fore-seeing
of
workes
,
but
also
he
brings
the
eternall
decree
of
God
,
to
exclude
the
respect
of
workes
.
But
if
God
hath
not
elected
vs
for
the
foreseeing
of
workes
;
then
certainly
,
not
for
the
fore-seeing
of
faith
,
which
doth
beget
and
effect
workes
:
And
if
God
hath
not
elected
any
one
for
the
fore-seeing
of
faith
,
then
certainely
,
not
for
the
right
vsing
of
grace
,
nor
for
the
obedience
of
faith
,
for
as
much
as
this
vsing
and
this
obedience
,
is
manifestly
a
worke
:
Neither
is
it
any
doubt
,
but
that
to
embrace
the
Gospell
by
faith
,
is
a
kinde
of
worke
and
action
of
the
will
.
XVI
.
What
?
Arnold
cont
Gomarum
.
Pag.
4●
.
Arminius
dicit
ip●um
credere
in
Christum
nobis
in
iustitiam
imputari
,
non
vt
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
onely
to
be
an
action
,
and
therefore
aworke
,
but
doth
also
contend
,
that
faith
is
imputed
for
righteousnesse
,
not
as
an
instrument
,
that
is
,
not
as
it
apprehendeth
Christ
,
but
as
it
is
a
worke
and
an
action
?
The
words
of
Arminius
,
are
reported
by
the
Walachrian
brethren
,
in
their
Epistle
,
and
they
are
these
:
Faith
is
imputed
for
righteousnesse
,
not
as
it
is
an
instrument
,
but
as
it
is
an
action
,
although
it
be
by
him
,
whom
it
apprehendeth
.
Neither
doe
the
Arminians
in
their
answere
deny
it
,
but
doe
willingly
acknowledge
that
these
are
Arminius
his
words
,
and
Pag.
87.
they
doe
defend
him
.
The
same
men
in
the
page
going
before
,
doe
confesse
that
Peter
Bertius
,
a
man
of
speciall
name
amongst
the
Arminians
,
is
of
opinion
,
That
the
very
act
of
faith
,
is
imputed
to
vs
for
righteousnesse
in
a
proper
sense
,
and
therefore
that
we
are
iustified
by
faith
,
as
by
an
inherent
qualitie
;
which
vlcer
I
doe
not
touch
here
:
But
I
onely
take
that
which
makes
for
the
present
matter
,
to
wit
,
seeing
that
faith
it selfe
,
is
not
onely
an
action
and
a
worke
,
but
that
also
according
to
the
minde
of
the
Arminians
,
wee
are
iustified
by
faith
,
in
as
much
as
it
is
an
action
and
a
worke
,
and
an
inherent
vertue
;
it
is
plaine
,
that
the
fore-seeing
of
faith
is
excluded
,
by
that
very
eternall
good
pleasure
of
God
,
which
the
Apostle
vseth
to
exclude
the
foreseeing
of
workes
,
seeing
that
faith
it selfe
,
is
also
a
worke
and
an
action
;
yea
,
and
doth
iustifie
,
as
it
is
an
action
,
if
Arminius
be
beleeued
.
XVII
.
Hitherto
pertaines
that
which
is
said
,
Rom.
9.11
.
The
purpose
of
God
,
which
is
according
to
election
,
not
of
workes
,
but
of
him
that
calleth
:
because
faith
it selfe
is
a
worke
,
and
doth
iustifie
as
it
is
a
worke
(
as
the
Arminians
will
haue
it
)
and
to
vse
grace
aright
,
is
with
them
to
worke
.
XVIII
.
The
Scripture
speaketh
of
the
decree
of
election
,
as
of
a
certaine
&
immutable
decree
.
2
Tim.
2.19
.
The
foundation
of
God
standeth
sure
,
and
hath
this
seale
,
the
Lord
knoweth
them
that
are
his
.
And
Romanes
9.
That
the
purpose
of
God
,
which
is
according
to
election
might
stand
.
And
Iohn
,
10.28
.
I
giue
to
my
sheepe
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
man
plucke
them
out
of
my
hand
.
And
chap.
6.37
.
All
that
the
father
giueth
me
,
shall
come
to
me
:
whereunto
adde
that
which
is
,
Mark
.
13.
that
the
elect
cannot
be
deceiued
.
Did
Pilate
thinke
it
was
an
vnlawfull
thing
to
change
the
title
of
the
crosse
,
which
was
written
by
him
;
and
will
it
be
a
thing
worthy
the
maiesty
and
wisedome
of
God
,
to
cancell
those
things
he
writ
,
and
hauing
changed
his
opinion
,
to
wipe
out
those
which
hee
had
set
into
the
white
register
of
the
elect
?
Hee
therefore
doth
not
thinke
well
of
God
,
and
doth
subuert
the
doctrine
of
the
Gospell
,
who
will
haue
the
decree
of
the
election
of
men
to
be
mutable
,
and
reuocable
,
and
to
depend
on
mans
will
.
We
haue
heard
that
Greuinchouius
doth
deny
the
decree
of
election
,
to
be
peremptory
and
absolute
,
while
we
liue
here
.
And
the
whole
Schoole
of
Arminius
,
doth
cry
out
with
one
voyce
,
that
the
number
of
the
elect
is
not
certaine
and
determined
by
the
election
and
will
of
God
:
But
if
the
number
of
the
elect
be
not
certaine
by
the
will
of
God
,
then
neither
is
election
it selfe
certaine
.
And
surely
,
they
iustly
make
election
mutable
,
who
make
it
to
depend
on
mans
will
:
for
they
will
haue
election
to
rest
on
faith
fore-seene
,
and
faith
it selfe
to
depend
on
mans
free-will
.
Indeede
they
say
,
that
preuenting
and
accompanying
grace
,
is
necessary
to
be●eeue
;
but
the
vse
of
this
grace
,
they
will
haue
to
be
in
the
power
of
mans
will
,
which
alwaies
hath
this
liberty
,
that
it
may
vse
that
grace
,
or
not
vse
it
.
And
we
shall
see
in
his
place
,
that
the
Arminians
teach
,
that
the
grace
of
God
is
not
the
totall
cause
of
faith
,
but
onely
a
cause
in
part
.
Finally
,
you
may
euery
where
finde
,
that
election
is
made
by
the
purpose
and
good
pleasure
of
God
,
and
for
his
meere
grace
,
as
2
Tim.
1.19
.
Ephes.
1.
ve.
5.6
.
and
11.
Rom
9.15
.
and
11.
ver.
3.
But
I
finde
no
where
that
any
one
is
elected
for
faith
fore-seene
;
neither
doe
the
Arminians
proue
it
any
otherwise
,
but
by
consequences
farre
fetched
,
which
we
will
examine
in
their
place
and
order
.
CHAP.
XX.
Election
for
faith
fore-seene
is
confuted
by
places
taken
out
of
the
Gospell
of
Saint
Iohn
.
THis
contention
will
cease
,
if
we
stand
to
the
testimony
of
Christ
himselfe
;
in
the
Gospell
according
to
Saint
Iohn
,
hee
faith
many
things
which
cut
this
knot
,
and
leaue
no
place
for
doubting
.
I.
Iohn
6
37.
he
thus
speaketh
to
the
Iewes
,
Whatsoeuer
my
father
giueth
me
,
shall
come
to
me
:
To
come
to
Christ
,
is
to
beleeue
;
for
so
Christ
himselfe
expounds
it
,
verse
35.
He
that
commeth
to
me
,
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
neuer
thirst
:
He
might
haue
said
in
both
places
;
Hee
that
commeth
shall
not
hunger
,
nor
shall
thirst
;
but
in
the
latter
place
he
puts
beleeue
,
for
come
,
that
wee
might
know
that
we
come
to
Christ
by
beleeuing
.
The
meaning
therefore
of
Christ
is
,
that
those
that
are
giuen
him
by
the
father
,
will
beleeue
in
him
.
;
and
they
are
giuen
to
the
sonne
,
who
are
therefore
giuen
,
that
hee
might
saue
them
,
and
they
might
be
his
flocke
.
The
sense
therefore
of
these
words
,
whatsoeuer
my
father
giueth
to
me
,
shall
come
,
is
this
,
Whosoeuer
my
father
giueth
me
to
be
saued
,
shall
beleeue
in
me
.
They
are
giuen
then
to
Christ
,
before
they
can
come
,
or
can
beleeue
;
for
therefore
they
come
to
Christ
,
and
beleeue
,
because
they
are
giuen
him
.
But
Arminius
will
haue
them
beleeue
before
they
be
giuen
,
for
he
will
haue
them
to
be
elected
,
and
therefore
to
be
giuen
to
Christ
for
faith
fore-seene
.
Christ
saith
that
therefore
they
come
,
because
they
are
giuen
him
:
the
sectaries
on
the
contrary
say
,
that
therefore
they
are
giuen
,
because
they
come
.
In
another
place
,
the
head-strong
obstinacy
of
these
men
,
doth
no
lesse
discouer
it selfe
,
by
them
who
are
giuen
to
Christ
;
they
would
haue
the
faithfull
to
be
vnderstood
,
as
if
Christ
had
said
,
he
that
beleeueth
in
me
will
come
to
me
.
But
we
haue
already
proued
,
that
to
come
,
is
the
same
that
it
is
to
beleeue
.
The
sence
therefore
of
these
words
of
Christ
,
according
to
Arminius
,
will
be
this
;
Whosoeuer
doth
beleeue
,
shall
beleeue
in
me
:
Adde
to
these
,
that
seeing
in
the
Arminian
election
,
faith
and
perseuerance
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
haue
not
already
measured
out
the
course
of
their
life
.
Neither
by
them
who
are
giuen
to
Christ
,
can
be
vnderstood
those
which
first
gaue
themselues
to
Christ
;
for
this
were
not
to
giue
themselues
to
the
sonne
,
but
to
be
willing
that
the
sonne
should
receiue
them
comming
to
him
.
He
indeede
receiueth
those
that
come
,
but
they
therfore
come
,
because
Christ
draweth
them
;
as
he
himselfe
saith
,
verse
44.
No
man
can
come
to
me
,
vnlesse
the
father
,
that
sent
me
,
draw
him
.
The
Arminian
conferrers
at
the
Hage
,
pag.
87.
doe
suspect
,
that
by
those
that
are
giuen
to
the
sonne
,
are
to
be
vnderstood
,
not
the
faithfull
,
but
those
that
are
giuen
to
beleeue
.
But
seeing
the
Arminians
are
of
opinion
,
that
the
reprobates
also
are
giuen
to
beleeue
,
and
that
God
doth
seriously
intend
their
faith
and
saluation
,
they
should
be
falsely
said
,
that
they
were
to
come
to
Christ
,
that
is
,
that
they
wil
beleeue
,
as
many
as
are
giuen
him
to
beleeue
.
The
very
words
of
Christ
doe
affirme
,
and
common
sense
doe
conuince
this
,
that
by
those
that
are
giuen
to
Christ
,
are
vnderstood
his
flocke
,
and
therefore
the
elect
:
for
as
much
as
those
that
are
giuen
to
Christ
,
are
here
seuered
from
those
that
are
not
giuen
.
II.
Iohn
8.47
.
Ye
therefore
heare
not
,
because
ye
are
not
of
God
:
They
therefore
which
heare
and
beleeue
,
doe
therefore
heare
and
beleeue
,
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
diuell
,
who
belong
to
the
diuell
.
Seeing
then
that
Christ
himselfe
doth
witnesse
,
that
therefore
some
men
beleeue
,
because
they
belong
to
God
;
who
doth
not
see
,
that
it
must
needes
be
,
that
they
first
belong
to
God
,
before
they
beleeue
,
for
as
much
as
to
belong
to
God
,
is
the
cause
why
they
beleeue
?
III.
Nor
is
there
lesse
force
in
the
words
of
Christ
,
Iohn
10.26
.
Yee
beleeue
not
,
because
yee
are
not
of
my
sheepe
:
They
then
who
beleeue
,
doe
therefore
beleeue
,
because
they
are
of
the
sheepe
of
Christ
:
Not
according
to
Arminius
,
who
would
therefore
haue
them
to
be
of
the
sheepe
of
Christ
,
because
they
beleeue
.
It
pleaseth
the
Arminians
to
haue
the
faithfull
vnderstood
by
the
sheepe
of
Christ
,
and
I
doe
not
deny
,
but
that
the
sheepe
of
Christ
,
are
they
which
beleeue
;
but
I
deny
that
the
word
sheepe
,
can
be
so
taken
in
this
place
:
For
so
an
vnsauory
tantalogy
and
vaine
repetition
should
be
put
vpon
Christ
;
ye
beleeue
not
,
because
ye
beleeue
not
.
This
is
a
declaration
of
it
,
that
a
little
before
he
called
those
also
his
sheepe
,
which
were
not
yet
conuerted
:
Other
sheepe
I
haue
,
which
are
not
of
this
fould
,
them
also
I
must
bring
,
and
they
shall
heare
my
voice
.
IV.
So
,
Iohn
17.6
.
I
haue
manifested
thy
name
vnto
them
which
thou
gauest
me
:
Therefore
first
they
were
giuen
,
before
Christ
declared
to
them
the
name
of
God
,
by
which
declaration
they
receiued
faith
.
The
Arminian
conferrers
at
the
Hage
,
pag.
87.
thinke
that
it
is
here
spoken
of
the
Apostles
,
who
did
already
beleeue
;
but
they
proue
nothing
by
it
:
for
this
being
granted
,
yet
that
stands
which
I
maintaine
,
that
the
Apostles
were
first
giuen
to
Christ
,
before
he
had
declared
himselfe
to
them
.
But
that
it
is
not
here
spoke
of
the
Apostles
alone
,
Christ
himselfe
doth
expresly
witnesse
,
verse
20.
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
beleeue
on
me
,
through
their
word
.
And
seeing
that
ver.
9.
they
are
opposed
to
the
world
,
it
appeares
that
these
things
are
to
be
extended
to
all
the
faithfull
:
Vnlesse
,
perhaps
the
Schoole
and
followers
of
Arminius
,
doe
thinke
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
vphold
our
faith
,
striuing
with
temptations
,
then
this
diuine
and
large
prayer
of
Christ
,
because
the
petitions
of
Christ
,
making
intercession
for
vs
,
are
so
many
secret
promises
and
declarations
of
the
good
will
of
the
father
,
which
doth
alwaies
agree
with
the
petition
of
the
sonne
;
let
the
Arminians
see
with
what
spirit
they
are
led
,
and
why
with
so
great
diligence
they
endeauour
to
defraud
vs
of
that
comfort
,
which
is
certainely
taken
from
vs
,
if
this
Prayer
of
Christ
doth
intercede
for
the
Apostles
alone
;
and
if
the
Apostles
onely
be
meant
by
those
that
are
giuen
vnto
Christ
.
CHAP.
XXI
.
The
same
is
proued
out
of
the
eight
and
ninth
and
the
eleuenth
Chapter
to
the
Romanes
.
SAint
Paul
in
the
eight
to
the
Romanes
,
treating
of
Predestination
,
doth
easily
driue
away
all
the
cloudes
of
errour
.
His
words
are
these
,
Verse
28.29.30
.
We
know
that
all
things
worke
together
for
good
to
them
that
loue
God
,
to
them
that
are
called
,
according
to
his
purpose
:
For
whom
he
did
fore-know
,
them
also
he
did
predestinate
to
be
conformed
to
the
image
of
his
Sonne
,
that
he
might
be
first
borne
among
many
brethren
.
Moreouer
,
whom
he
did
predestinate
,
them
also
he
called
,
and
whom
he
called
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
I.
First
of
all
,
that
speech
offers
it selfe
,
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
plaine
by
the
Apostle
,
that
wee
are
iustified
to
faith
,
and
not
for
faith
.
I
know
indeede
that
Christ
himselfe
had
not
faith
,
as
faith
is
taken
in
the
Gospell
;
but
seeing
that
the
conformity
of
the
faithfull
with
Christ
is
placed
in
charity
,
righteousnesse
,
and
holinesse
;
and
these
are
the
effects
of
faith
,
which
doth
worke
by
charity
:
he
that
saith
we
are
predestinated
to
charity
and
righteousnesse
,
doth
also
say
,
that
we
are
predestinated
to
faith
,
which
doth
effect
and
worke
all
those
things
;
no
otherwise
then
hee
who
is
appointed
to
goe
and
to
breath
,
is
appointed
also
to
life
.
II.
What
say
the
Arminians
here
?
Why
,
they
by
conformity
with
Christ
,
vnderstand
the
crosse
,
and
afflictions
for
Christ
:
But
the
following
words
disproue
that
,
that
he
might
be
first
borne
among
many
brethren
:
For
Christ
is
the
first
begotten
of
the
sonnes
of
God
;
as
for
other
causes
,
so
also
because
hee
being
more
liberally
furnished
with
the
gifts
of
the
holy
Ghost
,
is
an
example
of
righteousnesse
and
holinesse
;
being
annointed
with
the
oyle
of
gladnesse
aboue
his
fellowes
,
Psal.
45.
euen
as
the
first
borne
receiue
more
of
their
fathers
goods
:
But
that
he
should
be
called
the
first
borne
for
the
crosse
and
for
afflictions
,
is
a
thing
new
and
insolent
,
and
that
which
reason
abhorreth
.
Also
it
is
certaine
,
that
that
which
Saint
Paul
speaketh
of
,
doth
belong
to
all
the
faithfull
.
For
he
addeth
,
whom
he
did
predestinate
,
them
also
be
called
,
whom
he
called
,
them
also
he
iustified
,
whom
he
iustified
,
them
also
he
glorified
.
Glorification
,
iustification
,
calling
,
predestination
,
are
the
foure
linkes
of
that
chaine
belonging
to
the
conformity
vnto
the
image
of
Christ
,
and
they
are
so
interlaced
&
enfolded
,
that
by
no
meanes
they
can
be
pulled
asunder
:
For
all
that
are
glorified
are
iustified
,
all
that
are
iustified
are
called
by
that
effectuall
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
,
iustification
,
and
calling
,
doe
not
belong
to
all
the
elect
:
For
Arminius
,
while
he
doth
restraine
this
conformity
to
afflictions
,
he
maketh
many
elect
,
that
are
not
conformable
to
Christ
,
because
many
of
the
seruants
of
God
,
euen
of
the
best
,
haue
had
peace
without
interruption
,
and
quietnesse
with
honour
.
Doe
the
Arminians
wipe
themselues
out
of
the
number
of
the
elect
,
who
in
the
height
of
peace
,
forgetfull
of
the
crosse
of
Christ
,
haue
moued
this
sinke
,
pernicious
and
deadly
to
themselues
,
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
turne
to
good
.
But
what
lets
,
that
hee
should
not
comfort
them
by
those
lessons
which
might
belong
to
all
.
So
the
Apostle
Saint
Peter
,
1.
Pet.
2.
when
hee
had
commanded
seruants
to
be
subiect
to
their
masters
,
not
onely
if
they
were
good
,
but
also
if
they
were
euill
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
,
therfore
suffered
,
that
he
might
leaue
vs
an
example
,
that
we
might
walke
in
his
steppes
:
And
it
is
no
doubt
,
but
that
these
that
are
here
said
to
be
predestinated
to
conformity
,
vnto
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
onely
called
,
but
also
all
the
elect
;
among
whom
there
are
many
that
are
free
from
persecutions
.
III.
Especially
obserue
,
that
Saint
Paul
here
doth
speake
of
the
election
of
particular
persons
,
those
whom
he
Predestinated
,
and
those
whom
he
glorifyed
,
for
but
some
,
and
that
a
few
are
glorified
.
These
Innouators
,
will
haue
the
election
of
particular
persons
to
be
after
calling
and
they
will
haue
them
to
be
elected
,
whom
God
fore-seeth
will
follow
him
calling
;
and
they
make
election
to
rest
vpon
this
foreseeing
.
But
Saint
Paul
here
maketh
election
to
be
before
calling
,
when
hee
saith
,
Whom
he
predestinated
them
also
he
called
,
whom
he
called
,
them
also
he
iustified
;
whom
he
iustified
,
them
also
he
glorified
:
For
as
in
order
and
time
,
iustification
is
before
glorification
;
and
calling
before
iustification
,
so
also
the
predestination
of
seuerall
persons
is
before
calling
.
IV.
But
it
is
worth
the
labour
,
to
consider
the
linkes
of
that
Apostolicall
chaine
,
Whom
he
predestinated
he
called
,
whom
he
called
he
iustified
,
whom
he
iustified
he
glorified
,
Doe
not
you
see
how
we
are
predestinated
to
our
calling
,
and
by
our
calling
to
iustification
?
And
seeing
that
we
are
iustified
by
Faith
,
it
followeth
that
we
are
predestinated
to
Faith
:
For
how
can
he
be
predestinated
to
iustification
by
Faith
,
who
is
not
predestinated
to
Faith
?
These
things
strike
at
the
life
.
V.
I
let
passe
,
that
the
Arminians
doe
ouerturne
those
words
of
S.
Paul
,
whom
he
iustified
,
them
also
he
glorified
;
while
they
affirme
,
that
many
are
iustified
who
are
reprobates
.
This
they
cleerely
shew
in
their
Epistle
against
the
Walachrians
,
Pag
40.
They
who
beleeue
for
a
time
,
may
be
said
to
be
iustified
,
whom
the
euent
doth
shew
to
be
reprobates
.
VI.
In
the
same
chapter
,
v.
16.
he
saith
,
The
spirit
of
God
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
I
demande
whether
this
tesiemony
of
the
spirit
be
certaine
or
doubtfull
?
If
it
be
doubtfull
,
the
spirit
of
God
is
accused
of
a
lie
.
If
it
be
certaine
,
I
demand
on
what
foundation
doth
this
certainty
rest
?
Doth
it
rest
on
the
power
of
free-will
?
Why
this
is
a
doubtfull
and
deceitfull
certainty
.
Or
is
this
testimony
certaine
,
because
it
is
giuen
to
none
but
them
,
whom
God
hath
certainely
appointed
to
saluation
?
Why
,
this
is
that
very
thing
,
which
we
affirme
,
and
the
Arminians
deny
.
VII
.
There
is
no
lesse
force
in
the
ninth
chapter
to
the
Romanes
,
where
the
Apostle
doth
throughly
and
largely
treate
of
Election
and
reprobation
.
The
scope
of
the
Apostle
,
is
to
teach
,
that
election
and
saluation
,
is
not
of
the
workes
of
the
law
,
but
of
God
,
calling
and
hauing
mercy
,
and
his
scope
is
not
(
as
Arminius
faines
)
to
treate
of
iustification
by
faith
.
I
will
not
repeate
those
things
which
are
spoken
,
chap.
15.
where
we
hauer
pressed
Arminius
,
torturing
the
Apostle
,
that
he
might
draw
him
,
against
his
will
,
to
the
patronage
of
his
cause
.
VIII
.
Thus
much
the
carefull
Reader
shall
obserue
;
that
Paul
after
he
hath
spoken
of
the
purpose
of
God
,
according
to
Election
,
doth
presently
lay
downe
Iacob
,
for
an
example
of
that
Election
;
whom
God
loued
before
he
had
done
any
good
or
euil
,
and
therefore
before
he
had
beleeued
(
for
to
beleeue
,
is
to
doe
something
)
and
so
Election
went
before
Faith
.
Yea
,
although
to
beleeue
the
Gospell
and
obey
it
,
were
not
an
action
;
yet
if
election
went
before
the
consideration
of
workes
,
it
must
needes
also
goe
before
the
consideration
of
Faith
,
from
which
workes
doe
flow
:
For
if
Faith
should
goe
before
Election
,
God
in
electing
could
not
consider
Faith
,
but
as
bringing
forth
workes
,
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
sheweth
mercy
,
were
false
,
if
God
had
mercy
on
men
for
faith
fore-scene
.
For
the
Arminians
doe
hold
this
stedfastly
,
and
defend
with
greatest
diligence
;
that
God
giueth
all
men
power
of
beleeuing
in
Christ
,
yea
,
and
that
he
is
bound
to
giue
it
,
and
how
great
grace
soeuer
God
may
giue
to
beleeue
in
act
,
yet
it
is
in
the
power
of
mans
free
will
to
vse
this
grace
or
not
to
vse
it
;
to
beleeue
or
not
to
beleeue
,
and
that
that
man
is
elected
by
God
,
whom
he
foresaw
would
beleeue
,
and
whom
he
considereth
as
already
beleeuing
.
According
to
this
doctrine
,
it
may
rightly
be
said
,
that
saluation
is
of
him
that
willeth
and
of
him
that
runneth
,
and
not
onely
of
God
that
sheweth
mercy
:
But
if
Paul
therefore
said
,
that
it
is
not
of
him
that
willeth
,
because
it
is
not
alone
of
him
that
wi●leth
,
why
shall
it
not
be
also
lawfull
to
say
,
that
it
is
not
of
God
that
sheweth
mercy
,
because
it
is
not
alone
of
him
shewing
mercy
,
but
also
of
mans
free
will
.
X.
But
if
to
that
question
whereby
it
is
demanded
,
why
God
of
one
and
the
same
Masse
,
hath
loued
one
and
hated
another
,
why
hee
had
mercy
of
one
,
and
hardned
the
other
;
it
may
be
answered
,
that
it
was
done
because
God
fore-saw
that
the
one
would
beleeue
,
and
the
other
would
not
beleeue
:
Saint
Paul
ought
not
to
haue
blamed
the
demander
,
and
commanded
him
to
be
silent
,
seeing
the
cause
of
this
difference
is
in
readinesse
,
to
wit
,
in
the
one
,
faith
was
fore-seene
,
in
the
other
vnbeleefe
was
foreseene
.
Did
Saint
Paul
seeme
to
Arminius
,
eyther
not
to
be
quick
of
vnderstanding
,
or
to
be
scrupulous
without
cause
?
But
least
he
should
be
compelled
to
say
this
,
he
hath
deuised
I
know
not
what
subtilties
,
and
monsters
of
interpretations
:
Such
as
are
these
.
Of
him
that
calleth
,
that
is
,
of
Faith
:
And
of
God
that
sheweth
mercy
,
that
is
,
that
iustifieth
not
for
workes
,
but
for
Faith
,
which
mercy
,
notwithstanding
is
common
to
many
reprobates
.
Then
also
that
speech
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
by
cuius
,
whom
,
hee
would
haue
qualium
,
what
sort
of
men
,
to
be
vnderstood
.
And
it
is
not
of
him
that
willeth
,
to
wit
,
righteousnesse
is
not
:
For
he
denyeth
that
these
are
to
be
vnderstood
of
saluation
,
as
if
saluation
were
of
him
that
willeth
:
Euen
as
to
haue
mercy
,
if
Arminius
be
beleeued
,
is
not
to
saue
,
but
to
giue
the
meanes
to
righteousnesse
,
And
many
more
such
like
,
which
are
eyther
inconuenient
or
wrested
,
which
we
haue
examined
in
the
15.
chapter
.
XI
.
Adde
to
these
that
which
is
in
the
eleuenth
to
the
Romanes
,
Rom.
11.5
.
At
this
present
there
is
a
remnant
according
to
the
election
of
Grace
.
By
this
remnant
,
or
reserued
portion
,
are
vnderstood
those
Iewes
who
cleaued
to
Christ
,
and
who
did
not
fall
from
the
couenant
with
the
rest
.
We
haue
here
therefore
the
cause
why
these
perseuered
in
the
Faith
,
and
haue
not
fallen
from
grace
,
to
wit
,
because
the
reseruation
was
made
according
to
the
election
of
grace
:
Therefore
perseuerance
in
Faith
,
is
according
to
the
election
of
grace
,
and
not
election
,
according
to
perseuerance
in
Faith
.
as
Arminius
would
haue
it
.
Arminius
,
that
he
might
shift
off
this
place
,
saith
,
that
it
is
here
spoken
of
election
to
righteousnesse
,
not
of
election
to
Faith
,
which
although
it
be
false
,
yet
it
doth
not
infringe
the
force
and
euidence
of
this
place
:
For
,
whosoeuer
is
elected
to
righteousnesse
,
is
elected
to
Faith
.
And
surely
I
cannot
sufficiently
maruaile
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
lesse
,
but
it
is
election
to
righteousnesse
,
as
if
there
were
any
righteousnesse
without
Faith
:
Or
as
if
he
who
refuseth
Faith
,
doth
not
also
refuse
righteousnesse
.
Surely
these
things
sound
of
Socianisme
,
and
doe
shew
that
there
is
vnder
them
some
hidden
vlcer
:
Also
what
is
it
to
the
purpose
to
contend
,
that
it
is
here
spoken
of
election
to
righteousnesse
,
seeing
according
to
Arminius
,
this
is
not
certaine
by
the
will
of
God
,
but
doth
depend
on
mans
free-will
.
XII
.
Arnoldus
,
Pag.
346.
dealeth
more
warily
:
He
thinks
that
it
is
spoken
here
of
the
reiection
of
the
Iewes
,
and
taking
in
of
the
Gentiles
:
But
the
word
remnant
,
or
reseruation
,
doth
confute
this
,
for
from
hence
,
as
also
from
the
former
verses
,
it
is
manifest
that
he
doth
enquire
the
cause
,
why
a
few
of
the
Iewes
,
onely
a
remnant
,
doe
belong
to
the
couenant
,
being
afterwards
to
explaine
how
the
Gentiles
were
engrafted
into
the
place
of
the
rest
,
which
were
reiected
and
cut
off
.
Finally
,
against
these
places
of
Scripture
,
the
Arminians
(
although
they
be
acute
and
witty
men
)
doe
so
flye
the
encounter
,
they
doe
fight
so
recoylingly
,
they
doe
so
intangle
themselues
,
that
they
seeme
eyther
to
be
vnwilling
to
be
vnderstood
,
or
to
distrust
their
owne
cause
:
Furthermore
,
if
they
say
true
,
no
man
yet
had
vnderstood
what
Christian
Religion
is
.
CHAP.
XXII
.
The
same
Election
,
in
respect
of
Faith
fore-seene
,
is
confuted
by
Reason
.
I.
REason
it selfe
doth
agree
to
the
Scripture
:
For
if
perseuerance
in
Faith
,
be
considered
in
Election
,
as
a
thing
already
performed
,
no
man
is
elected
but
he
is
considered
as
dead
,
and
as
hauing
finished
his
course
,
for
no
man
can
be
said
to
haue
perseuered
vntill
the
end
,
but
hee
which
is
come
vnto
the
end
.
II.
Hence
also
it
appeareth
,
that
Arminius
is
contrary
to
himselfe
;
For
hee
saith
,
Election
is
of
them
that
beleeue
:
But
they
that
are
dead
cease
to
beleeue
:
Therefore
,
that
Arminius
might
be
constant
to
himselfe
,
hee
ought
to
say
,
that
Election
is
of
them
that
cease
to
beleeue
,
and
not
of
them
that
beleeue
.
III.
Also
if
election
to
glory
,
be
made
for
some
fore-seene
vertue
,
Christ
himselfe
,
as
hee
was
man
,
was
not
predestinated
to
glory
:
for
he
was
not
carried
to
such
a
height
of
glory
,
for
the
fore-seeing
eyther
of
faith
,
or
workes
,
or
any
vertue
;
for
whatsoeuer
vertue
or
holinesse
is
in
Christ
,
as
he
is
man
,
doth
flow
from
the
personall
vnion
with
the
diuinity
,
and
from
the
purity
of
his
conception
,
by
which
he
was
free
from
originall
sinne
.
Therefore
this
his
holinesse
cannot
be
said
to
be
fore-seene
,
but
to
be
decreed
.
Nor
was
he
predestinated
for
holinesse
,
but
to
holinesse
.
And
that
the
election
of
the
head
,
should
be
contrary
to
the
election
of
the
members
,
and
that
the
head
should
be
elected
to
vertue
,
the
members
for
vertue
,
no
reason
doth
admit
.
IV.
Adde
to
these
,
that
while
election
is
said
to
be
for
faith
fore-seene
,
there
is
appointed
an
election
,
which
doth
not
belong
to
infants
that
are
taken
away
by
an
immature
and
vntimely
death
,
because
they
want
faith
.
V.
Yea
,
election
for
faith
fore seene
,
cannot
be
called
election
,
but
it
is
an
admission
and
receiuing
of
them
who
come
to
Christ
by
Faith
,
and
of
them
,
who
by
their
free-will
,
vsing
Grace
well
,
doe
first
choose
God
,
in
whom
they
put
their
trust
before
they
be
chosen
by
God
.
Christ
on
the
contary
side
saith
,
Iohn
15.16
.
Ye
haue
not
chosen
me
;
but
I
haue
chosen
you
.
The
Arminians
,
while
they
contend
that
it
is
here
spoken
onely
of
election
to
their
Apost●ship
,
doe
not
obscurely
confesse
that
this
place
doth
hurt
them
,
if
it
be
there
spoken
of
election
to
saluation
:
their
will
is
therefore
in
the
worke
of
saluation
,
that
God
be
chosen
by
man
,
before
man
be
chosen
by
God
.
Goe
to
then
,
let
vs
grant
,
that
it
is
here
spoken
onely
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
fore-seene
vertue
,
but
were
elected
to
receiue
those
vertues
and
gifts
,
by
which
they
might
execute
their
Apostleship
;
it
is
much
more
likely
,
that
man
is
not
elected
to
saluation
for
any
fore-seene
vertue
,
seeing
eternall
saluation
is
a
farre
greater
benefit
then
the
Apostleship
,
and
further
remoued
from
the
power
of
man
,
and
more
exceeding
our
capacity
,
and
therefore
it
is
a
thing
whereunto
we
haue
much
more
neede
of
the
helpe
of
God
,
and
which
is
lesse
in
the
power
of
mans
free-will
,
then
the
obtaining
of
an
Apostleship
.
VI.
By
the
same
doctrine
,
faith
in
Christ
,
is
made
a
thing
of
mans
free-will
,
in
the
power
whereof
,
it
is
to
vse
grace
,
or
not
to
vse
it
,
to
beleeue
,
or
not
to
beleeue
,
and
to
vse
,
or
not
to
vse
those
powers
to
beleeue
,
which
are
giuen
vnresistably
.
Surely
Arminius
,
had
neuer
said
that
election
had
beene
for
saith
foreseene
,
if
he
had
thought
that
God
had
certainely
decreed
to
giue
faith
to
some
certaine
men
,
whom
hee
elected
to
saluation
,
for
he
acknowledgeth
no
precise
and
necessary
decree
of
God
of
giuing
to
any
one
the
very
act
of
beleeuing
:
For
this
speech
were
vnapt
,
God
elected
Paul
because
he
fore-saw
that
hee
would
giue
him
Faith
:
If
in
election
faith
be
considered
as
already
performed
,
and
as
that
on
which
election
doth
rest
,
it
must
needes
be
,
that
God
hath
not
wrought
it
:
Otherwise
God
should
be
said
to
be
willing
to
saue
a
man
,
because
he
determined
to
giue
him
faith
;
when
on
the
contrary
side
,
he
doth
therefore
giue
faith
to
one
,
because
he
hath
decreed
by
his
certaine
and
immutable
will
to
saue
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
certaine
,
nor
irreuocable
;
the
number
of
the
elect
is
not
certaine
and
determined
by
the
will
and
election
of
God
:
the
grace
of
God
is
not
the
totall
cause
of
faith
,
which
is
a
grieuous
speech
,
and
ouerthroweth
the
foundations
of
faith
,
as
we
haue
already
proued
,
and
hereafter
more
shall
be
spoken
of
the
same
thing
.
VIII
.
What
a
thing
is
it
?
that
by
this
opinion
,
no
man
can
beleeue
that
he
is
elected
:
For
if
any
one
did
beleeue
he
were
elected
,
hee
would
beleeue
also
that
his
faith
was
after
his
election
.
So
he
that
beleeueth
he
is
a
man
,
was
a
man
before
he
beleeued
it
:
and
if
faith
and
perseuerance
in
faith
,
doth
goe
before
election
,
he
who
beleeueth
in
Christ
,
may
indeede
presume
or
hope
that
he
is
elected
,
after
he
hath
perseuered
;
but
he
cannot
beleeue
that
hee
is
already
elected
,
seeing
according
to
Arminius
,
no
man
is
elected
,
but
after
hee
hath
beleeued
,
and
when
he
hath
ceased
to
beleeue
.
Hath
therefore
this
pernicious
doctrine
torne
the
bowels
of
the
Churches
of
the
Low-Countries
,
that
it
might
pull
out
of
their
mindes
he
confidence
of
Election
,
and
that
no
man
,
vnlesse
it
were
impudently
and
falsely
,
might
beleeue
that
hee
is
elected
by
God
to
saluation
?
CHAP.
XXIII
.
The
opinion
of
Saint
Austen
concerning
Election
for
faith
fore-seene
.
WEE
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
plainely
then
any
other
,
the
heads
of
Christian
faith
concerning
Grace
,
Free
will
,
and
Predestination
:
For
before
Pelagius
his
time
,
these
things
were
handled
generally
and
grosely
,
and
not
exactly
enough
:
Saint
Austen
himselfe
,
in
his
booke
of
the
Predestination
of
the
Saints
,
Chap.
3.
and
of
his
retractations
,
lib.
1.
cap.
24.
and
in
many
other
places
,
doth
confesse
,
that
he
at
the
beginning
writ
,
with
little
consideration
,
concerning
these
things
;
the
holy
man
was
not
ashamed
to
change
his
opinion
,
after
hee
sharpned
his
wit
at
this
whetstone
of
contentions
,
and
the
sparkes
of
truth
broke
out
of
the
disputation
.
The
heresie
of
Pelagius
being
driuen
away
,
the
reliques
of
the
Pelagians
did
yet
remaine
in
France
,
who
to
keepe
backe
enuy
,
least
they
should
seeme
to
fauour
Pelagius
,
they
did
distinguish
nature
from
grace
:
But
they
did
affirme
that
sufficient
grace
was
offred
to
all
men
,
and
that
it
did
extend
as
farre
as
nature
:
they
did
acknowledge
an
election
,
but
it
was
conditionall
and
not
absolute
.
For
they
were
elected
by
God
whom
he
fore-saw
would
beleeue
and
vse
his
grace
well
.
And
these
are
their
opinions
,
That
election
is
for
faith
fore-seene
;
and
that
the
number
of
the
elect
is
not
determined
by
the
certaine
decree
of
God
.
They
said
that
the
fruit
of
the
doctrine
of
Saint
Austen
concerning
election
according
to
the
purpose
of
God
,
was
eit●er
desperation
,
or
a
benummed
sluggishnes
,
if
the
reprobate
man
cannot
be
saued
by
any
labour
and
contention
,
nor
he
that
is
elected
be
depriued
of
the
kingdome
by
any
negligence
.
It
is
not
amisse
to
set
downe
their
words
,
taken
out
of
the
Epistle
of
Prosper
to
Saint
Austin
,
which
is
incerted
in
the
seauenth
Tome
of
Saint
Austins
works
:
They
determine
that
the
propitiation
,
which
is
in
the
Sacrament
of
the
bloud
of
Christ
,
is
propounded
to
all
men
,
without
exception
;
that
whosoeuer
will
come
to
faith
and
to
baptisme
,
may
be
saued
.
And
that
God
fore-knew
before
the
making
of
the
world
,
who
were
to
beleeue
,
and
who
by
faith
(
which
afterwards
was
to
be
assisted
and
helped
by
the
grace
of
God
)
were
to
remaine
:
And
that
he
predestinated
those
to
his
kingdome
,
who
being
freely
called
,
he
fore-saw
would
be
worthy
of
election
,
and
would
depart
out
of
this
life
with
a
good
end
,
&c.
But
they
say
that
the
opinion
of
Saint
Austen
doth
take
away
from
them
that
are
fallen
,
the
care
of
rising
againe
,
and
doth
yeelde
occasion
of
a
heauy
dulnesse
to
the
Saints
,
&c.
They
doe
not
yeelde
that
the
predestinated
number
of
the
elect
can
neither
be
encreased
,
nor
diminished
:
this
is
meere
Arminianisme
,
the
very
same
opinion
;
we
are
assailed
with
the
same
calumnies
wherewith
Saint
Austin
was
.
Against
these
Semipe●agians
,
the
holy
man
writ
a
Booke
of
the
PRedestination
of
the
Saints
;
out
of
which
Booke
,
it
will
not
be
from
the
purpose
to
take
out
and
alledge
some
places
.
Chap.
3.
We
reade
(
the
Apostle
saying
it
)
I
obtained
mercy
,
that
I
might
be
faithfull
:
He
doth
not
say
,
because
I
was
faithfull
:
It
is
giuen
then
to
him
that
is
faithfull
,
but
it
is
giuen
him
also
that
he
might
be
faithfull
.
Chap.
17.
Let
vs
vnderstand
the
calling
whereby
men
are
elected
,
not
they
which
are
elected
because
they
beleeued
,
but
they
which
are
elected
that
they
might
beleeue
.
For
this
the
Lord
himselfe
doth
make
plaine
enough
,
when
he
saith
;
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
:
For
if
they
were
therefore
chosen
,
because
they
beleeued
,
they
had
first
chosen
him
,
by
beleeuing
in
him
,
that
they
might
deserue
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
preuented
them
,
according
to
his
grace
,
not
according
to
their
desert
.
And
in
the
same
chapter
;
God
then
elected
the
faithfull
,
but
it
was
that
they
might
be
so
,
not
because
they
were
already
so
.
By
choosing
them
,
he
maketh
them
rich
in
faith
,
as
heires
of
a
kingdome
;
and
rightly
,
because
he
is
said
to
choose
that
in
them
,
which
that
he
might
worke
in
them
,
he
hath
chosen
them
.
Doth
any
one
heare
our
Lord
saying
;
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
?
and
dares
he
say
that
men
beleeue
that
they
might
be
chosen
,
when
rather
they
are
chosen
,
that
they
might
beleeue
?
Chap.
18.
He
chose
vs
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
certaine
,
it
is
manifest
:
Therefore
we
were
to
be
such
,
because
he
elected
vs
,
predestinating
vs
,
that
by
his
grace
we
should
be
holy
.
In
then
inteenth
chapter
he
repeateth
the
same
words
,
and
addeth
moreouer
these
;
When
therefore
he
predestinated
vs
,
hee
fore knew
his
owne
worke
,
who
hath
made
vs
holy
and
without
spot
.
In
the
same
place
the
Pelagians
reiecting
election
for
workes
fore-seene
,
sticke
onely
in
the
fore-seeing
of
faith
:
Wee
(
say
they
)
doe
say
that
our
God
fore knew
nothing
,
but
faith
whereby
we
beginne
to
beleeue
,
and
therefore
he
elected
vs
,
&c.
Against
these
things
Saint
Austin
disputeth
much
,
and
at
the
length
he
doth
thus
conclude
his
speech
,
Neither
doth
faith
it selfe
goe
before
;
for
he
doth
not
choose
vs
because
we
beleeue
,
but
he
chose
vs
that
we
might
beleeue
,
least
we
should
be
said
to
choose
him
first
:
and
that
should
be
false
(
which
God
forbid
)
which
Christ
saith
,
ye
haue
not
chosen
me
,
but
I
haue
chosen
you
:
Neither
are
we
called
,
because
we
doe
beleeue
,
but
we
are
called
,
that
we
might
beleeue
,
and
by
that
calling
,
which
is
without
repentance
,
it
is
wrought
,
and
throughly
wrought
,
that
we
should
beleeue
.
Finally
,
he
saith
,
that
Pelagius
himselfe
,
to
the
intent
that
he
might
delude
the
Palestine
Synode
,
with
an
ambiguous
confession
,
condemned
those
that
say
that
grace
is
giuen
according
to
merit
;
which
opinion
was
allowed
by
the
Synode
;
and
they
were
condemned
,
who
said
election
was
for
faith
fore-seene
.
For
Saint
Austin
confirmeth
,
that
these
two
come
to
one
and
the
same
sence
,
in
his
fift
booke
against
Iulian
,
chap.
3.
God
electeth
no
man
that
is
worthy
,
but
by
electing
him
,
he
maketh
him
worthy
.
And
he
doth
in
sixe
hundred
places
,
beate
vpon
absolute
election
,
or
(
as
Arminius
calleth
it
)
precise
election
,
and
not
depending
vpon
the
fore-seeing
of
any
vertue
or
worth
.
As
Epist.
105.
Why
one
should
beleeue
,
and
another
not
beleeue
,
when
both
heare
the
same
thing
;
and
if
a
miracle
be
done
in
both
their
sights
,
it
is
the
height
of
the
riches
of
the
wisdome
and
knowledge
of
God
,
whose
iudgements
are
vnsearchable
,
and
with
whom
there
is
no
iniquitie
,
while
he
will
haue
mercy
on
whom
he
will
,
and
hardneth
whom
he
will
:
for
those
things
are
not
vniust
,
because
they
be
hidden
and
secret
:
But
these
things
are
not
hidden
to
Arminius
,
for
hee
saith
,
the
cause
of
this
difference
is
the
fore-seeing
of
faith
in
one
of
them
.
The
Booke
de
fide
ad
Petrum
,
whether
it
be
the
Booke
of
Fulgentius
,
or
of
Austin
,
in
the
third
chapter
,
hath
these
words
;
They
shall
raigne
with
Christ
whom
God
of
his
free
gracious
goodnesse
,
hath
elected
to
the
kingdome
;
because
by
predestinating
them
,
he
hath
prepared
them
to
be
such
that
they
might
be
worthy
of
the
kingdome
,
he
hath
prepared
them
,
whom
according
to
his
purpose
he
will
call
;
that
they
may
obey
,
he
hath
prepared
them
whom
he
will
iustifie
,
that
hauing
receiued
grace
,
they
might
beleeue
rightly
,
and
liue
well
:
To
which
kingdome
they
haue
come
,
whom
God
hath
saued
of
his
free-grace
,
for
no
precedent
merit
of
good
will
or
good
worke
.
CHAP.
XXIV
.
The
arguments
of
the
Arminians
,
by
which
they
endeauour
to
stablish
Election
for
faith
fore-seene
,
are
examined
.
I.
THe
Arminians
,
who
by
a
new
name
,
call
themselues
Remonstrants
,
in
the
conference
at
the
Hage
,
doe
poure
downe
a
thicke
haile
of
places
of
Scripture
,
by
which
they
endeauour
to
perswade
that
election
is
of
them
that
beleeue
,
and
that
the
decree
of
Predestination
,
is
nothing
else
but
the
will
of
sauing
them
that
beleeue
.
This
is
to
doe
another
thing
,
and
not
to
touch
the
question
,
for
the
controuersie
betweene
vs
,
is
not
concerning
these
things
.
The
state
of
the
question
is
this
Whether
election
be
for
faith
fore seene
:
Then
also
,
whether
God
electing
seuerall
and
certaine
persons
,
doth
consider
in
them
perseuerance
in
faith
,
as
a
thing
already
fulfilled
,
and
as
a
condition
,
on
the
performance
whereof
Election
doth
rest
.
But
these
men
leauing
the
question
vntouched
,
are
altogether
in
that
,
that
they
might
prooue
election
to
be
of
them
that
beleeue
:
Wherefore
although
the
ranke
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
aduersary
,
when
yet
it
doth
not
hurt
him
,
it
is
better
to
grant
that
which
they
would
haue
,
to
wit
,
that
God
electeth
none
but
they
which
beleeue
,
and
that
election
is
of
the
faithfull
,
so
this
be
fitly
receiued
,
and
in
a
good
sense
;
to
wit
,
that
God
doth
elect
,
and
that
he
is
willing
to
saue
those
that
beleeue
,
because
hee
saueth
no
man
but
to
whom
hee
will
giue
faith
,
and
because
without
faith
it
is
impossible
to
come
to
saluation
.
And
that
God
in
electing
,
doth
consider
men
as
faithfull
;
that
is
,
as
those
that
by
his
gift
were
to
haue
faith
:
And
that
the
decree
of
election
is
with
respect
of
faith
;
because
the
decree
of
saluation
doth
include
also
the
decree
of
the
meanes
to
come
to
that
end
,
and
therefore
also
of
faith
in
Christ
.
And
surely
Arminius
,
and
after
him
Arnoldus
,
pag
92.
doe
falsely
fasten
on
vs
this
opinion
:
That
God
determined
to
saue
the
elect
,
without
the
consideration
of
faith
in
them
.
The
thunderbolt
therefore
that
they
cast
with
such
a
noise
,
is
turned
away
onely
with
a
blast
,
or
with
the
winde
of
ones
cap
,
and
toucheth
neither
vs
,
nor
to
the
matter
.
II.
No
more
to
the
purpose
doth
the
other
sectaries
,
so
often
heape
vp
the
words
of
Saint
Paul
,
Ephes.
1.4
.
He
hath
elected
vs
in
Christ
,
which
they
so
take
,
as
if
Saint
Paul
had
said
,
He
hath
elected
vs
for
Christ
,
and
considered
as
already
beleeuing
in
Christ
,
when
he
did
elect
vs
.
The
Apostle
saith
no
such
thing
,
whose
meaning
is
plaine
and
simple
;
He
elected
vs
in
Christ
,
that
is
,
He
appointed
vs
to
saluation
,
to
be
bestowed
vpon
vs
by
Christ
,
or
in
Christ
.
III.
They
effect
nothing
more
by
these
places
:
No
man
shall
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
,
Rom.
8.39
.
And
,
God
was
in
Christ
reconciling
the
world
to
himselfe
,
2
Cor.
5.
Surely
here
is
not
a
word
of
faith
fore-seene
:
For
if
they
should
bite
their
nayles
vntill
the
bloud
followeth
,
they
could
proue
nothing
by
sixe
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
fore-seene
?
IV.
It
is
a
weake
dart
which
they
cast
,
He
that
beleeueth
in
me
hath
euerlasting
life
,
Iohn
6.
and
,
without
faith
it
is
impossible
to
please
God
,
Heb.
11.
By
these
places
indeede
,
the
necessitie
of
faith
is
proued
,
but
not
the
fore-seeing
of
it
before
election
:
No
man
is
saued
,
but
hee
that
beleeueth
,
because
God
would
haue
this
to
be
the
way
of
saluation
,
and
because
hee
giueth
saluation
to
none
,
to
whom
hee
doth
not
giue
faith
.
V.
These
are
the
words
of
Conradus
Vorstius
,
in
his
book
intituled
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
vs
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
loue
of
God
to
vs
,
and
that
the
beleeuers
receiue
the
spirit
of
adoption
.
VI.
He
doth
defend
himselfe
by
the
words
of
the
Apostle
,
2
Thes.
2.
He
hath
chosen
vs
from
the
beginning
,
through
faith
.
But
here
Vorstius
doth
wickedly
cut
short
the
words
of
the
Apostle
,
and
doth
present
them
lame
vnto
vs
.
The
words
of
Saint
Paul
are
these
,
God
from
the
beginning
hath
chosen
you
to
saluation
,
through
sanctification
of
the
spirit
,
and
beliefe
of
the
truth
:
Hee
doth
not
say
,
that
we
are
elected
for
faith
fore seene
;
but
that
we
are
elected
to
obtaine
saluation
by
faith
.
And
if
it
may
be
gathered
from
this
place
,
that
we
are
elected
for
faith
fore-seene
,
it
will
be
proued
by
the
same
place
,
that
we
are
elected
for
sanctification
or
regeneration
fore-seene
,
which
doth
not
please
Arminius
.
He
doth
vrge
that
place
of
Saint
Iames
,
chap.
2.
Hath
not
God
chosen
the
poore
of
the
world
,
rich
in
faith
?
but
in
vaine
:
for
therefore
they
are
rich
in
faith
,
because
God
hath
giuen
them
faith
,
and
he
hath
therefore
giuen
it
them
because
they
are
elected
.
If
I
say
,
God
hath
elected
the
Saints
which
doe
enioy
glory
,
doe
I
therefore
thinke
that
God
elected
them
for
the
fore-seeing
of
the
glory
to
come
?
And
if
it
be
lawfull
for
the
Arminians
to
take
these
words
of
Christ
,
I
giue
my
life
for
my
sheepe
;
as
being
spoken
by
anticipation
or
preuention
of
those
who
were
not
yet
his
theepe
,
but
were
to
be
:
why
may
it
not
be
lawfull
for
vs
also
to
take
these
words
,
God
chose
the
beleeuers
:
as
being
spoken
by
an
anticipation
,
of
those
which
doe
not
beleeue
in
act
,
but
are
considered
as
those
who
are
to
beleeue
.
VII
.
Vorstius
addeth
,
that
Mat.
22.
few
are
said
to
be
elected
,
because
few
haue
the
wedding
garment
.
But
I
deny
,
that
this
is
to
be
found
there
:
Christ
shuts
vp
with
this
sentence
,
the
parable
of
those
that
were
called
to
the
wedding
,
wherof
onely
few
obayed
him
,
calling
them
;
Many
are
called
,
few
chosen
.
In
which
words
the
reason
is
not
yeelded
,
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
obserue
,
Vorstius
hath
vsed
a
double
deceit
;
for
hee
hath
omitted
those
words
,
many
are
called
,
and
then
also
instead
of
Nam
For
,
he
hath
s●t
downe
,
Quia
,
because
;
that
he
might
perswade
that
here
the
cause
was
rendred
,
why
he
that
was
vndecently
apparelled
was
call
out
:
For
he
knew
that
the
particle
,
Nam
,
for
,
doth
often
set
downe
the
note
or
marke
,
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
heape
vp
,
that
hee
might
proue
,
that
they
that
are
elected
,
are
those
that
be
ecue
,
are
nothing
to
the
purpose
:
For
the
elect
are
the
beleeuers
,
and
the
belecuers
are
the
erect
:
But
they
are
not
elected
,
because
they
are
belecuers
,
but
that
they
might
bereeue
.
IX
.
There
is
no
more
force
in
the
obiection
which
he
bringeth
out
of
the
2.
Pet.
Chap.
1.
Make
your
calling
and
election
sure
:
Out
of
which
words
he
doth
inferre
,
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
hee
called
,
whom
he
called
he
iustified
,
whom
he
iustified
he
glorified
:
For
as
iustification
is
before
glorification
,
and
calling
before
iustification
,
so
predestination
is
before
calling
.
X.
Greuinchouius
against
Ames
,
Pag.
171.
Arn●ldus
after
Armun
us
vseth
the
sam●
argument
.
P.
282.
doth
thus
dispute
.
I
say
that
by
your
predestination
the
Gospell
is
inuerted
:
For
this
is
the
s●ntence
of
the
Gospell
:
If
thou
beleeuest
thou
shalt
liue
:
but
this
your
predestination
saith
,
if
you
are
predestinated
to
life
you
shall
beleeue
.
I
answere
,
it
is
one
thin●
;
to
inuert
or
turne
the
sentence
,
another
thing
to
ouerturne
it
:
For
this
sentence
is
conuertible
,
whosoeuer
is
elected
shall
beleeue
and
whosoeuer
doth
beleeue
is
elected
:
For
we
speake
of
that
faith
which
Saint
Paul
Tit.
1.1
.
calleth
the
faith
of
the
elect
.
Doe
not
the
Arminians
rather
inuert
the
Gospell
,
which
faith
,
that
faith
is
of
the
elect
;
but
they
say
,
that
faith
is
not
of
the
elect
,
but
that
election
is
of
the
faithfull
?
That
which
Greuinchouius
in
that
place
doth
stuffe
in
concerning
reprobation
,
shall
be
examined
in
his
owne
place
.
XI
.
The
same
man
,
pag.
130.
doth
thus
argue
.
Saluation
is
the
reward
of
faith
,
1
Pet.
1.9
.
the
crowne
of
righteousnesse
,
the
reward
of
labour
,
the
prize
of
our
strife
and
finished
course
,
the
inheritance
of
the
sonnes
of
God
,
that
is
,
of
the
faithfull
,
Iohn
1.12
.
Gal.
4.30
.
And
because
it
is
hard
to
see
how
these
things
can
be
drawne
to
election
for
faith
fore-seene
,
seeing
it
is
not
there
spoken
of
election
,
nor
of
faith
foree-seene
,
he
addeth
these
words
,
Therefore
Election
to
saluation
is
not
the
decree
concerning
the
end
of
men
,
as
they
are
men
simply
,
but
of
the
saluation
of
men
,
as
they
are
such
sort
of
men
,
to
wit
,
of
them
that
are
faithfull
,
and
of
them
that
perseuere
in
the
faith
.
This
also
we
confesse
in
that
sense
which
we
said
before
;
but
it
were
better
to
say
,
of
them
that
were
to
perseuere
,
because
God
electing
,
doth
not
consider
faith
and
perseuerance
,
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
,
&c.
doth
necessarily
presuppose
the
fore-seeing
of
faith
,
and
perseuerance
in
faith
,
by
the
couenant
of
the
Gospell
,
if
thou
beleeuest
and
doest
perseuere
,
thou
shalt
be
saued
.
Here
you
digresse
from
the
question
:
For
it
was
spoken
of
election
for
faith
foreseene
;
but
you
speake
of
saluation
which
is
bestowed
after
faith
.
God
electing
to
saluation
,
doth
fore-see
that
faith
will
come
before
the
obtaining
of
saluation
,
but
he
doth
so
fore-see
it
,
that
God
foreseeth
that
which
he
himselfe
is
to
worke
,
which
to
speake
properly
is
not
to
fore-see
,
but
to
will
.
Furthermore
,
eternall
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
giuen
for
the
labour
,
neither
are
we
chosen
to
saluation
,
for
the
fore-seeing
of
labour
or
faith
;
but
God
who
doth
predestinate
vs
to
the
reward
,
doth
also
predestinate
vs
to
the
fight
:
As
Paul
testifieth
,
Phil.
1.26
.
It
is
giuen
to
you
in
the
behalfe
of
Christ
,
not
onely
to
beleeue
in
him
,
but
also
to
suffer
for
him
.
It
is
also
a
kinde
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
vertue
,
and
wages
of
labour
.
In
the
meane
while
,
the
Reader
shall
note
by
the
way
,
that
the
Arminians
striue
for
election
,
vpon
the
fore-seeing
of
workes
:
For
eternall
life
in
the
holy
Scripture
,
is
called
the
wages
or
reward
not
onely
of
faith
,
but
also
of
workes
,
of
almesdeedes
,
of
patience
,
according
to
that
of
Matthew
,
Chap.
19.
Call
the
labourers
,
and
giue
them
the
pay
.
If
therefore
it
may
thence
be
proued
,
that
election
is
for
faith
fore-seene
,
because
eternall
life
is
called
the
reward
of
faith
,
why
shall
not
the
same
election
be
for
workes
foreseene
,
seeing
eternall
life
is
often
called
the
reward
of
workes
;
especially
seeing
to
beleeue
,
is
it selfe
a
worke
,
and
that
the
chiefest
worke
,
and
the
Arminians
are
of
opinion
,
that
we
are
iustified
by
faith
,
as
it
is
a
worke
,
as
shall
be
seene
in
his
owne
place
?
XIII
.
The
same
man
,
P.
170.
and
188.
doth
much
please
himselfe
in
this
argument
.
If
predestination
is
such
as
you
faine
it
to
be
,
then
the
will
of
God
,
concerning
the
saluation
of
a
man
that
is
to
be
saued
,
is
two
fold
,
and
contradictory
to
it selfe
:
One
whereby
he
doth
will
and
ordaine
saluation
to
him
that
doth
not
beleeue
,
that
is
,
not
for
faith
fore-seene
:
The
other
,
whereby
in
time
he
will
not
saue
the
same
man
,
vnlesse
as
he
is
faithful
.
But
I
deny
that
these
things
are
contrary
:
To
elect
to
saluation
him
that
doth
not
beleeue
,
that
he
may
beleeue
,
and
to
will
the
saluation
of
him
that
beleeueth
.
So
if
a
father
should
appoint
his
little
sonne
of
two
yeeres
old
,
to
the
office
of
a
Senator
,
or
of
a
Pastor
of
the
Church
,
and
afterward
should
haue
care
to
furnish
with
learning
the
same
sonne
,
when
he
is
growne
great
,
that
he
might
come
to
this
office
;
doth
this
father
will
contrary
things
,
because
hee
appointed
him
to
this
office
at
the
first
,
being
vnlearned
,
and
afterward
being
learned
?
XIV
.
The
same
man
,
Pag.
194.
doth
thus
dispute
.
What
men
soeuer
,
and
howsoeuer
qualified
,
and
in
what
order
soeuer
,
God
in
time
doth
saue
the
same
men
,
and
so
qualified
,
and
in
the
same
order
he
hath
decreed
to
saue
;
But
in
time
he
first
giueth
Christ
,
then
according
to
his
wisedome
he
doth
iustly
administer
the
meanes
that
are
necessary
to
faith
and
repentance
,
both
sufficiently
and
effectually
,
and
them
that
repent
&
beleeue
in
act
,
he
doth
receiue
into
grace
:
And
finally
,
those
that
perseuere
in
Faith
he
saueth
.
Therefore
he
hath
decreed
to
saue
in
the
same
manner
and
order
those
men
,
and
so
qualified
,
or
so
considered
.
Ans.
The
maior
proposition
doth
mingle
false
and
true
things
together
,
that
those
that
are
false
might
lye
hid
in
the
multitude
,
nor
is
it
in
all
respects
true
.
There
is
no
doubt
,
but
that
whatsoeuer
men
,
&
what
sort
of
men
God
in
time
doth
saue
,
the
same
men
,
&
the
same
sort
of
men
he
hath
decreed
to
saue
:
But
that
God
doth
saue
them
in
the
same
order
in
which
he
decreed
,
is
one
way
true
,
and
another
way
false
.
It
is
true
that
God
doth
saue
in
the
same
order
in
which
he
decreed
to
saue
;
but
it
is
not
true
,
that
God
in
executing
or
sauing
,
doth
follow
the
same
order
which
he
did
in
decreeing
:
For
in
decreeing
,
he
first
thinkes
of
the
end
,
before
he
thinkes
of
the
meanes
:
Contrariwise
,
in
executing
,
hee
beginneth
with
the
meanes
and
helpes
,
and
finisheth
in
the
end
.
So
the
Phisitian
doth
first
intend
health
before
physicke
,
but
in
executing
,
he
doth
first
apply
the
medicines
,
before
he
healeth
.
Greuinchouius
therefore
doth
erre
,
who
from
the
order
which
God
doth
follow
in
executing
his
decree
,
doth
gather
what
should
be
his
order
in
decreeing
.
In
the
meane
while
,
by
the
way
obserue
in
Greuinchouius
the
spirit
of
Arminius
:
He
dares
not
say
that
God
giueth
faith
,
but
that
hee
giues
onely
the
meanes
to
faith
,
because
he
will
haue
it
to
be
in
the
power
of
free-will
to
vse
these
meanes
,
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
haue
one
belecus
,
before
he
will
haue
him
be
saued
;
wher
as
your
predestination
teacheth
contrarily
,
that
God
doth
first
will
to
saue
a
man
and
then
he
willeth
that
he
should
beleeue
.
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
haue
him
to
beleeue
,
before
he
will
haue
him
to
be
saued
:
but
in
decreeing
,
God
doth
first
decree
to
giue
saluation
,
before
he
decreeth
to
giue
faith
;
and
he
first
thought
of
the
end
,
before
he
thought
of
the
meanes
.
XVI
.
The
same
man
,
pag.
195.
doth
contend
that
these
are
things
incompatible
,
and
which
cannot
stand
together
,
that
God
would
saue
Peter
absolutely
,
and
that
he
would
not
saue
him
,
but
vpon
the
condition
of
faith
.
I
answere
,
there
is
an
homony
my
and
equiuocation
in
the
word
absolutely
:
If
by
absolutely
,
be
vnderstood
certainely
,
precisely
,
or
necessarily
,
these
are
not
contrary
,
to
will
to
saue
Peter
certainely
and
precisely
,
and
to
will
that
Peter
should
be
saued
by
faith
:
Euen
as
these
things
are
not
contrary
;
To
will
absolutely
that
Peter
should
liue
,
and
to
will
that
he
should
liue
by
foode
and
by
breathing
.
But
if
by
these
words
,
To
will
to
saue
,
absolutely
,
be
vnderstood
that
God
will
saue
without
faith
:
then
we
are
slandered
,
for
there
is
none
of
vs
of
this
opinion
,
none
beleeues
it
:
but
that
this
is
the
meaning
of
Greuinchouius
,
the
following
words
declare
,
for
he
addes
,
These
things
are
contrary
,
to
will
that
the
same
man
should
beleeue
,
and
that
he
should
not
beleeue
.
Which
of
vs
,
yea
,
what
Christian
hath
euer
said
,
that
God
doth
will
that
a
man
should
not
beleeue
in
Christ
?
and
yet
hee
doth
ascribe
that
opinion
to
Caluin
,
citing
in
the
margent
his
Institutions
,
lib.
1.
chap.
18.
§.
13.
where
there
is
no
such
thing
,
nor
hath
there
beene
any
more
rigid
and
precise
maintainer
of
faith
in
Christ
,
then
that
holy
man
:
Therefore
after
his
sicke
minde
hath
vomited
out
this
poison
against
vs
,
he
triumphs
,
as
of
a
thing
well
performed
,
as
the
Cocke
crowing
vpon
the
dunghill
;
These
things
(
saith
he
)
when
you
haue
reconciled
,
I
will
say
you
are
a
great
artist
in
reconciling
.
But
it
was
not
for
Ames
,
a
man
well
deseruing
of
the
Church
,
to
labour
in
reconciling
the
doctrine
of
the
Gospell
,
with
the
blasphemy
of
Sathan
.
XVII
.
The
sectaries
are
wont
,
after
this
manner
to
accuse
vs
of
ouerthrowing
the
Gospell
:
The
Gospell
say
they
)
which
on
condition
doth
promise
life
to
the
beleeuer
,
cannot
serue
for
the
executing
the
decree
whereby
life
is
precisely
appointed
to
certaine
and
determined
persons
.
But
I
affirme
that
it
doth
serue
;
because
God
promiseth
life
vnder
a
condition
,
which
he
decreed
to
worke
in
the
elect
.
For
what
letteth
that
God
should
not
promise
life
to
him
that
beleeueth
,
and
yet
decree
to
giue
faith
to
those
certaine
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
vs
saith
,
that
faith
is
comprehended
in
the
decree
of
Election
,
but
a
purpose
or
will
of
giuing
faith
:
And
this
will
hath
that
respect
to
the
decree
of
election
,
as
the
part
to
the
whole
;
for
the
decree
of
the
meanes
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
prouiding
stones
and
timber
is
contained
.
XIX
.
It
is
a
thing
of
small
moment
,
which
they
euery
where
beate
vpon
:
According
to
the
Gospell
(
say
they
)
faith
is
a
condition
required
in
sauing
and
electing
,
but
not
according
to
your
opinion
.
It
is
a
ca●umny
.
We
acknowledge
that
faith
is
a
condition
required
in
sauing
a
man
,
but
not
fore-required
in
electing
him
,
as
Arminius
would
haue
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
receiued
,
and
according
to
the
meaning
of
the
Scripture
,
if
faith
be
laid
downe
as
a
condition
following
election
,
and
without
which
God
will
haue
no
saluation
.
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.
doe
thus
explaine
their
opinion
:
It
seemeth
most
inconuenient
to
vs
to
affirme
,
that
God
in
election
did
decree
what
he
himselfe
would
worke
in
man
,
by
his
spirit
:
For
by
the
decree
of
absolute
election
to
saluation
,
the
conferring
of
saluation
alone
,
and
not
of
faith
is
decreed
.
This
their
false
and
foolish
opinion
they
vphold
by
this
argument
:
Seeing
that
saluation
and
faith
are
most
diuers
predicates
,
neither
doe
they
make
the
same
thing
by
it selfe
,
or
by
accident
;
it
cannot
possible
be
,
but
that
the
decree
of
conferring
saluation
is
one
,
the
decree
of
conferring
faith
is
another
.
I
answere
:
Although
saluation
and
faith
are
diuers
things
,
yet
faith
is
a
necessary
meanes
to
saluation
;
and
the
decree
of
the
end
includes
also
the
meanes
;
life
and
breathing
are
things
no
lesse
diuers
,
then
faith
and
saluation
:
and
yet
by
the
same
decree
,
whereby
one
is
appointed
to
life
,
he
is
appointed
also
to
breathing
,
because
breathing
is
the
meanes
to
life
.
XXI
.
This
obiection
of
the
Arminians
is
frequent
and
worne
out
with
vsing
:
If
God
doth
predestinate
men
to
faith
,
as
to
the
meanes
by
which
they
should
come
to
saluation
,
it
must
needes
be
,
that
God
should
also
predestinate
the
reprobates
to
incredulity
and
impenitency
,
as
to
the
meanes
by
which
they
should
come
to
damnation
.
But
I
deny
that
this
followes
;
for
here
we
speake
of
the
meanes
which
God
himselfe
doth
supply
,
but
incredulity
and
impenitency
are
meanes
which
man
himselfe
●ath
suggested
of
his
owne
.
The
meanes
which
God
findes
already
made
,
are
to
be
distinguished
from
those
which
he
makes
:
God
in
predestinating
,
doth
consider
man
as
corrupt
and
lying
in
sinne
;
whence
it
comes
to
passe
,
that
the
meanes
to
damnation
are
already
in
man
:
neither
is
there
any
neede
that
they
should
be
supplyed
otherwise
,
much
lesse
by
God
,
who
neuer
is
the
author
of
sinne
.
But
seeing
man
is
naturally
destitute
of
the
meanes
of
saluation
,
they
cannot
come
to
man
,
vnlesse
God
giue
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
deseruing
reprobation
,
but
faith
is
a
thing
not
deseruing
election
nor
saluation
.
XXII
.
With
that
argument
another
also
doth
fall
to
the
ground
,
which
these
Sectaries
heape
vp
,
euen
with
a
loathsome
repetition
:
If
God
(
say
they
)
doth
not
elect
for
fore-seene
faith
,
then
he
doth
not
reprobate
for
fore-seene
sinne
.
But
I
deny
that
these
things
are
alike
,
or
that
one
followeth
of
another
:
for
God
foreseeth
sinne
,
because
he
is
not
the
author
of
sinne
,
but
he
doth
not
fore-see
faith
,
but
doth
decree
to
worke
it
;
and
this
which
God
decreeth
,
he
doth
not
fore-see
it
,
but
doeth
will
it
:
if
we
would
vse
significant
and
fit
words
,
and
not
purposely
darken
things
by
an
improper
kinde
of
speech
.
And
truely
the
Arminians
seeme
to
mee
,
to
strike
themselues
with
their
owne
stings
:
For
if
this
reason
of
theirs
preuaile
,
why
may
it
not
also
be
lawfull
to
reason
thus
.
If
God
electeth
without
the
respect
of
good
workes
(
as
Arminius
will
haue
it
)
then
also
he
doth
reprobate
without
the
respect
of
euill
workes
:
The
consequence
is
the
same
,
and
yet
the
Arminians
doe
not
admit
this
.
Arnoldus
after
Arminius
doth
heape
together
many
things
,
by
which
he
would
get
enuy
to
our
cause
,
and
would
loade
it
with
hatred
,
the
knowledge
whereof
is
worth
the
labour
,
for
they
are
cloathed
with
much
art
,
and
searched
colours
:
In
the
front
hee
doth
place
arguments
by
which
he
would
proue
,
that
our
opinion
is
contrary
to
the
wisedome
of
God
.
XXIII
.
He
therefore
,
Page
217.
doth
thus
argue
.
It
is
contrary
to
wisedome
,
first
to
ordaine
absolutely
to
any
one
,
that
thing
which
is
lost
,
and
therefore
is
not
at
all
,
and
then
to
decree
that
he
should
obtaine
the
samething
.
The
same
homonomy
,
is
in
the
word
absolutely
,
which
we
noted
before
in
Greuinchouius
,
in
the
sixteenth
obiection
;
the
answere
therefore
may
be
sought
for
there
.
But
it
is
not
true
that
this
is
contrary
to
the
wisedome
of
God
,
no
more
then
absolutely
to
decree
that
one
should
recouer
his
lost
health
,
and
yet
decree
that
he
should
take
Phisicke
,
and
should
obtaine
helpe
of
the
Phisitian
.
XXIV
.
He
doth
repeate
the
same
argument
in
other
words
,
in
the
same
and
in
the
following
page
,
but
that
he
also
addes
,
That
it
is
contrary
to
the
wisedome
of
God
,
to
ordaine
first
who
shall
receiue
the
reward
,
before
he
ordaines
on
what
condition
they
are
to
receiue
it
.
But
we
doe
not
teach
this
:
For
,
wee
determine
that
all
the
decrees
of
God
are
eternall
,
as
concerning
the
order
,
we
doe
not
part
these
into
two
decrees
,
one
whereof
should
be
of
the
persons
to
be
saued
,
the
other
of
the
condition
whereby
they
should
be
saued
.
By
one
and
the
same
decree
,
God
determined
to
saue
certaine
men
by
Faith
:
But
if
wee
should
speake
as
Arnoldus
doth
imagine
,
nothing
would
thereby
be
derogated
from
the
wisedome
of
God
.
The
father
doth
often
decree
to
giue
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
vnresistablenesse
,
and
of
reprobation
,
which
wee
haue
put
off
to
another
place
:
Therefore
from
the
wisedome
of
God
,
he
passeth
to
the
iustice
of
God
,
which
he
doth
contend
to
be
violated
by
vs
.
XXV
.
Therefore
,
Pag.
224.
hee
beginneth
with
a
calumny
.
You
determine
(
saith
he
)
that
God
decreed
to
saue
some
men
without
the
beholding
of
Faith
.
I
say
he
doth
falsely
accuse
vs
:
For
although
God
doth
not
elect
vs
for
faith
,
yet
hee
doth
elect
vs
to
faith
,
and
faith
is
a
part
of
the
definition
of
election
.
But
if
of
two
that
are
alike
sinners
,
he
electeth
one
to
saluation
,
not
considering
obedience
as
a
thing
already
performed
,
but
electing
him
to
performe
obedience
,
God
shall
not
therefore
be
vniust
:
for
concerning
his
owne
he
doth
what
he
will
,
according
to
that
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
&c.
It
is
enough
that
although
he
giueth
to
the
one
the
grace
that
is
not
deserued
,
yet
he
imposeth
no
punishment
on
the
other
but
what
is
due
.
In
the
meane
while
the
Papists
haue
cause
to
reioyce
,
who
haue
sound
a
patron
of
merit
in
Arnoldus
:
For
it
is
said
to
be
merit
,
when
the
reward
is
giuen
to
any
one
for
righteousnesse
.
Eternall
life
is
a
reward
,
and
that
it
might
be
giuen
for
righteousnesse
,
Arnoldus
will
haue
it
giuen
for
the
beholding
of
obedience
performed
,
therefore
it
is
giuen
to
him
that
merits
it
.
XXVI
.
It
is
idle
which
he
addeth
Pag.
225.
By
the
decree
whereby
God
hath
decreed
to
giue
saluation
to
none
but
to
him
that
beleeueth
,
he
sheweth
that
he
doth
rather
loue
obedience
,
then
the
creature
.
But
contrarywise
by
your
decree
,
God
is
made
to
loue
men
,
although
they
be
sinners
,
rather
then
righteousnesse
;
which
is
contrary
to
iustice
.
Surely
these
things
are
knit
together
with
a
very
wicked
art
.
For
,
first
he
imagines
that
we
teach
that
God
will
saue
other
men
then
beleeuers
.
Secondly
,
he
doth
craithy
compare
that
loue
wherewith
God
loueth
obedience
,
with
that
loue
wherewith
God
loueth
the
creature
:
seeing
the
loue
of
obedience
(
which
is
the
very
iustice
of
God
)
is
rather
to
be
compared
with
the
loue
wherewith
God
loueth
his
goodnesse
and
mercy
.
For
although
God
loueth
his
owne
iustice
more
then
the
creature
,
yet
hee
doth
not
loue
his
iustice
more
then
his
goodnesse
,
by
which
he
doth
doe
good
to
the
creature
:
for
God
doth
no
lesse
giue
cleare
and
certaine
proofes
and
effects
of
his
goodnesse
,
then
of
his
iustice
;
which
goodnesse
is
also
a
kinde
of
iustice
,
if
iustice
be
taken
not
strictly
for
that
vertue
by
which
rewards
are
giuen
to
the
iust
,
and
punishments
to
the
vniust
;
but
for
that
generall
vertue
,
wherby
God
doth
doe
all
things
conueniently
and
as
it
is
meete
.
And
although
all
things
are
equall
in
God
,
yea
all
the
attributes
of
God
are
one
vertue
,
and
the
very
essence
of
God
,
yet
the
Scripture
doth
extoll
the
goodnesse
of
God
with
farre
greater
praises
then
his
iustice
:
So
in
the
Law
God
doth
visite
the
iniquity
of
the
fathers
vpon
the
children
,
vnto
the
third
and
fourth
generation
,
but
doth
extend
his
mercy
to
thousands
of
generations
.
So
Psal.
36.
The
iudgements
of
God
are
compared
to
the
mountains
,
and
his
goodnesse
to
the
deepe
.
And
Psalme
30.
His
goodnesse
is
extended
to
a
life
or
an
age
,
but
his
anger
is
restrained
to
a
moment
.
Saint
Iames
doth
consent
to
this
,
Chap.
2.
v.
13.
saying
that
mercy
doth
boast
it selfe
,
and
glory
ouer
iustice
;
because
God
hath
manifested
to
vs
more
euident
arguments
of
his
goodnesse
then
of
his
iustice
.
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
repeate
the
matter
from
the
beginning
,
you
shall
finde
that
in
the
first
place
the
decree
of
creating
is
to
be
laid
downe
,
in
which
there
is
goodnesse
,
but
not
iustice
.
XXVII
.
Arnoldus
doth
more
largely
presse
the
same
things
,
Chap.
9.
where
he
saith
that
the
iustice
of
God
is
violated
by
vs
,
while
wee
will
haue
God
to
haue
ordained
men
to
saluation
without
the
beholding
of
any
obedience
;
which
as
I
haue
already
said
,
is
not
our
opinion
.
I
confesse
indeede
,
that
God
doth
loue
his
owne
iustice
more
then
man
;
but
I
deny
that
he
doth
more
loue
the
manifestation
or
execution
of
his
iustice
,
then
the
manifestation
of
his
mercy
and
goodnesse
towards
man
.
God
doth
more
loue
that
which
is
due
to
him
by
the
creature
,
then
hee
doth
loue
the
creature
it selfe
:
But
he
doth
not
more
loue
that
which
is
due
to
him
from
the
creature
,
then
hee
doth
loue
that
which
he
oweth
to
himselfe
,
to
wit
,
the
manifestation
of
his
glory
,
by
doeing
good
to
the
creature
:
Surely
there
was
danger
that
God
could
not
maintaine
his
iustice
,
vnlesse
these
innouators
had
issued
forth
,
who
patronize
his
iustice
,
preferring
it
before
his
goodnesse
and
wisedome
.
And
this
is
the
place
where
Arnoldus
will
haue
God
to
be
a
debtor
:
Iustice
(
saith
he
)
doth
appoint
that
God
should
giue
to
the
creature
performing
obedience
,
that
which
is
his
.
Neuer
was
any
thing
said
more
harsh
by
the
most
vehement
maintainers
of
mans
merits
:
Surely
Arnoldus
is
prepared
to
say
to
God
,
giue
me
that
which
is
mine
,
for
this
thy
iustice
requireth
.
O
proudely
spoken
!
But
let
vs
proceede
to
other
things
.
XXVIII
.
A
little
after
he
doth
endeauour
to
proue
that
we
offend
against
the
same
goodnesse
of
God
,
in
the
doctrine
of
reprobation
:
But
wee
haue
appointed
a
peculiar
chapter
for
the
examining
of
these
things
,
as
also
there
shall
be
a
place
of
examining
those
things
which
he
doth
euery
where
without
order
stuffe
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
inuey
against
the
doctrine
of
Election
,
which
is
beleeued
in
our
Churches
,
and
that
vnder
the
pretence
of
piety
,
and
exhortation
to
good
workes
.
For
they
say
that
precise
election
doth
extinguish
all
the
endeauour
of
good
workes
,
prayers
,
hearing
of
the
word
,
and
doth
takeaway
euery
pious
enterprise
.
For
if
one
beleeue
that
hee
were
predestinated
to
faith
,
and
to
good
workes
,
hee
will
leaue
the
care
to
God
of
mouing
man
infallibly
,
and
would
shake
off
all
wholsome
feare
,
because
hee
is
perswaded
that
his
saluation
cannot
be
lost
,
nor
his
faith
cast
off
.
These
and
other
things
borrowed
from
the
Pelagians
,
and
still
warme
from
the
anuile
of
the
papists
,
they
carry
about
,
as
it
were
the
Circousean
pompe
,
with
a
great
clamour
;
Also
these
craftie
men
speake
this
,
as
men
taught
by
experience
:
For
they
say
,
that
while
they
were
of
opinion
with
vs
,
they
felt
that
vice
growing
on
them
by
this
doctrine
,
and
that
a
languor
and
diminishing
of
the
loue
of
God
,
crept
vpon
them
,
and
that
sometimes
they
felt
some
temptations
of
desparation
:
But
as
soone
as
they
shooke
off
that
opinion
of
precise
election
,
they
were
healed
of
these
diseases
,
and
their
piety
grew
hot
.
No
doubt
wee
had
bid
piety
and
sanctitie
of
manners
farewell
,
if
this
sect
had
not
rose
vp
,
which
hath
triumphed
ouer
vices
,
and
hath
raised
vp
piety
,
almost
dead
.
I
doe
not
search
into
their
manners
:
thus
much
I
say
,
their
writings
relish
of
anger
,
and
are
full
of
bitternesse
.
But
to
the
purpose
.
I
deny
that
by
our
doctrine
iust
occasion
of
sinning
is
taken
,
and
the
raines
let
loose
to
intemperance
:
But
nothing
hath
euer
beene
said
so
holily
,
nor
so
truely
,
which
may
not
be
drawn
to
the
worser
part
,
and
be
corrupted
by
a
sinister
interpretation
.
Saint
Paul
suffered
the
same
calumny
,
who
in
the
sixt
Chapter
to
the
Romanes
,
doth
with
an
opportune
prolepsis
,
and
timely
preuention
,
remoue
from
himselfe
this
opinion
,
speaking
thus
;
Shall
we
continue
in
sinne
that
grace
may
abound
?
XXX
.
Wee
deny
therefore
that
these
things
which
they
imagine
,
doe
follow
of
our
doctrine
.
If
God
hath
predestinated
any
one
to
faith
and
repentance
,
he
ought
not
therefore
to
be
lesse
carefull
how
he
may
please
God
,
and
yeelde
obedience
to
him
.
For
,
repentance
is
carefulnesse
it selfe
.
They
therefore
so
speake
as
if
they
should
say
,
that
the
elect
ought
to
want
carefulnesse
,
because
God
hath
predestinated
them
to
carefulnesse
.
XXXI
.
Neither
doth
the
beneficence
and
bounty
of
God
,
hinder
the
vigilancy
and
watchfulnesse
of
man
.
So
God
giueth
vs
our
daily
bread
,
and
yet
by
this
he
doth
not
hinder
our
labour
.
He
doth
in
vaine
expect
from
God
succours
for
his
life
,
who
doth
sit
idle
with
his
armes
a
crosse
.
The
same
God
which
giueth
vs
foode
,
exhorts
vs
to
labour
:
for
his
blessing
doth
not
come
vpon
sloath
,
but
vpon
diligence
.
XXXII
.
Furthermore
nothing
letteth
,
that
a
man
should
with
lesse
diligence
follow
that
labour
,
the
euent
whereof
is
determined
by
the
certaine
decree
of
God
,
whether
this
decree
be
knowne
to
vs
,
or
whether
it
be
not
knowne
.
Christ
was
not
ignorant
of
the
tearme
of
his
life
vpon
earth
,
and
yet
did
hee
auoide
the
dangers
,
and
escaped
the
hands
of
the
Iewes
more
then
once
.
Ezechias
being
recouered
from
his
disease
,
knew
that
he
had
yet
fifteene
yeeres
to
liue
,
in
which
time
it
is
no
doubt
,
but
he
receiued
foode
,
and
had
care
of
his
health
.
God
had
reuealed
to
Paul
,
that
none
of
the
passengers
that
were
in
the
same
ship
should
be
drowned
,
and
yet
for
all
that
,
he
exhorted
the
Saylors
to
labour
,
and
commanded
them
to
be
kept
in
the
ship
,
who
hauing
let
downe
the
boate
would
haue
fled
.
The
Arminians
will
not
deny
,
but
that
the
euent
of
their
warres
,
was
determined
by
the
purpose
of
God
,
yet
they
would
not
thence
inferre
,
that
it
was
in
vaine
to
sight
couragiously
.
The
Scripture
doth
testifie
in
many
places
,
that
God
hath
set
to
euery
one
the
limits
of
his
life
,
and
that
the
number
of
our
daies
is
determined
by
the
purpose
of
God
,
and
yet
he
is
not
to
be
dispraised
,
who
sends
for
the
Phisitian
in
his
sicknesse
,
or
hee
,
who
before
the
battell
puts
on
armour
:
For
the
industry
of
man
,
must
serue
the
decree
of
God
;
neither
is
it
right
,
that
the
liberality
of
God
,
should
be
a
cause
of
negligence
to
vs
.
So
the
infant
moueth
it selfe
in
the
wombe
,
and
doth
it selfe
helpe
its
owne
natiuity
,
although
that
power
which
it
hath
of
mouing
,
is
from
God
.
Surely
,
seeing
faith
and
repentance
are
the
meanes
to
saluation
,
nothing
is
so
contrary
to
reason
,
as
to
vse
the
end
for
the
abolishing
of
the
meanes
.
Wherefore
Saint
Paul
,
Philip.
2.
doth
acknowledge
that
it
is
receiued
from
God
,
both
to
will
and
to
doe
,
and
yet
in
the
same
place
he
doth
exhort
to
worke
out
our
saluation
with
feare
and
trembling
;
whom
wee
had
rather
beleeue
then
Arnoldus
,
whose
words
are
these
,
Page
273.
It
seemes
to
me
,
that
the
conscience
of
sinne
,
is
altogether
extinguished
in
him
,
who
knoweth
that
he
is
deliuered
from
sinne
by
the
absolute
and
immutable
ordinance
of
God
.
What
?
Was
the
conscience
of
Dauid
hardned
to
sinne
,
or
did
he
loose
the
sence
of
sinne
,
after
that
God
signified
to
him
by
the
Prophet
Nathan
,
that
he
had
taken
away
his
sinne
?
No
,
he
sorroweth
,
and
doth
grieuously
lament
his
sinne
:
for
griefe
and
repentance
doth
stick
fast
in
the
minde
euer
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
sinne
.
XXXIII
.
Wee
are
to
thinke
the
same
thing
concerning
prayer
,
as
concerning
the
labour
and
endeauour
of
good
workes
:
For
we
doe
rightly
and
piously
aske
of
God
those
things
which
are
determined
by
his
certaine
purpose
:
For
God
who
hath
determined
to
doe
good
to
vs
,
will
giue
that
good
to
our
prayers
,
and
not
to
sloathfulnesse
and
security
.
Iosaphat
did
not
in
vaine
pray
before
the
fight
,
2.
Chro.
20.
although
he
was
not
ignorant
that
God
had
already
decreed
what
should
be
the
euent
of
the
battell
.
The
Apostles
knew
well
enough
that
their
sinnes
were
forgiuen
them
by
God
,
and
yet
they
did
daily
pray
,
Forgiue
vs
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
mountaine
to
pray
.
XXXIV
.
I
let
passe
,
that
euery
man
,
euen
the
best
,
is
obnoxious
and
subiect
to
temptations
,
which
assailing
him
,
he
is
to
flie
for
the
helpe
of
God
,
least
his
faith
faile
,
or
sloathfulnesse
and
negligence
creepe
vpon
him
.
XXXV
.
Doth
not
Saint
Paul
also
witnesse
,
Rom.
8.
that
the
holy-Ghost
prayeth
in
vs
,
and
doth
suggest
sighes
and
prayers
,
whence
hee
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
maruaile
if
election
it selfe
should
keepe
vs
back
from
prayer
.
XXXVI
.
And
if
any
man
that
is
elected
doth
yet
doubt
of
his
saluation
,
he
hath
somewhat
to
aske
of
God
,
to
wit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
perswasion
,
and
the
sustaining
of
his
staggering
faith
,
and
the
increase
of
charity
and
zeale
,
and
the
obtayning
of
glory
;
and
if
he
be
certaine
of
his
saluation
,
hee
must
aske
the
increase
of
this
confidence
,
hee
must
aske
perseuerance
in
faith
and
good
works
,
hee
must
pray
to
bee
kept
backe
from
sinne
,
to
which
he
feeleth
himselfe
prone
:
he
must
pray
for
the
fulfilling
of
the
promises
of
God
,
he
must
pray
against
the
temptations
of
Sathan
,
who
although
hee
cannot
ouerthrow
the
elect
,
yet
he
doth
prick
their
heele
,
and
doth
dig
into
them
with
his
goades
.
XXXVII
.
That
is
of
the
same
lumpe
,
wherewith
Arnoldus
from
Arminius
,
Pag.
304.
doth
vpbraide
vs
.
Your
doctrine
(
saith
he
)
doth
make
the
seruants
and
Ministers
of
God
sloathfull
in
their
ministery
,
because
from
thence
it
followeth
that
their
diligence
can
profit
none
,
but
those
whom
God
will
absolutely
saue
,
and
who
cannot
perish
,
and
againe
their
negligence
can
hurt
none
but
those
whom
God
will
absolutely
destroy
,
and
who
cannot
be
saued
.
The
Pelagians
obiected
the
same
things
to
Saint
Austin
.
Lib.
de
bono
perseu
.
Chap.
14.
August
.
de
bono
perseu
.
cap.
14.
●iunt
praedestinationis
definitionem
vtilitati
prae●●catronis
aduersam
.
Whereunto
wee
haue
already
largely
answered
:
For
the
same
reasons
which
stirre
vp
the
carefulnesse
of
the
hearers
to
repentance
and
good
workes
,
are
also
of
power
to
stirre
vp
pastors
diligently
to
vndergo
their
office
,
and
to
prick
forward
their
hearers
to
repentance
:
For
although
the
elect
cannot
perish
,
yet
wee
know
that
God
doth
bring
the
elect
to
saluation
,
by
the
word
and
sacraments
,
and
by
the
ministery
of
the
Gospell
,
whose
decree
our
obedience
must
serue
.
And
although
the
minister
of
the
word
,
dealing
perfunctoriously
and
carelesly
cannot
cause
,
that
he
that
is
elected
should
perish
,
yet
hee
hurts
himselfe
,
and
shall
beare
the
punishment
of
that
negligence
in
the
day
of
iudgement
.
Therefore
although
he
did
not
hurt
others
,
yet
hee
should
very
much
wrong
himselfe
.
Saint
Paul
,
a
most
vehement
maintainer
of
election
,
doth
professe
that
he
endureth
all
things
for
the
elect
,
that
they
may
obtaine
saluation
.
2.
Tim.
2.10
.
XXXVIII
.
As
concerning
the
Reprobates
,
if
this
reason
of
Arminius
preuaile
,
by
the
like
reason
we
shall
neyther
eate
nor
drinke
,
nor
shall
parents
be
bound
to
be
carefull
of
the
health
of
their
children
:
because
this
negligence
can
hurt
none
but
them
whom
God
will
haue
to
perish
,
who
by
his
decree
hath
set
sure
bounds
to
the
life
of
euery
particular
person
,
which
cannot
be
pulled
backe
,
nor
passed
ouer
.
And
if
it
were
manifest
to
the
pastors
,
which
of
their
flocke
were
Reprobates
,
then
there
were
some
colour
for
the
doubting
,
whether
they
ought
to
be
carefull
for
the
saluation
of
them
that
are
Reprobates
:
But
seeing
that
this
is
vnknowne
to
them
,
they
ought
to
scatter
the
seede
of
the
word
euery
where
,
and
leaue
the
euent
to
God
.
XXXIX
.
Arnoldus
,
Page
307.
saith
,
that
which
in
my
iudgement
is
exceeding
bad
:
If
any
one
(
saith
he
)
should
teach
,
that
God
himselfe
hath
precisely
appointed
to
nourish
one
for
some
time
in
this
life
,
and
that
he
would
so
prouide
the
bread
where
with
he
should
be
nourished
,
that
he
could
not
but
haue
it
aboundantly
:
I
grant
that
such
a
one
neede
not
be
warned
that
hee
should
be
carefull
,
how
to
prouide
himselfe
bread
.
But
I
affirme
,
that
such
an
one
needes
,
and
ought
to
be
warned
to
prepare
himselfe
bread
;
because
the
same
God
who
doth
promise
bread
,
and
hath
decreed
to
giue
it
,
doth
also
declare
in
his
word
that
he
will
giue
this
bread
to
our
labour
,
and
by
the
meanes
of
our
carefulnesse
:
Therefore
he
that
will
giue
the
bread
,
doth
also
giue
strength
,
will
and
industry
,
whereby
this
bread
should
be
prepared
:
So
that
Arnoldus
yeelds
that
to
himselfe
,
which
no
man
in
his
right
sense
,
would
yeeld
to
him
.
XL.
Furthermore
,
the
certainty
of
Election
may
be
taken
two
manner
of
waies
,
eyther
for
the
immutability
of
the
decree
of
God
,
or
for
that
certaine
perswasion
,
whereby
any
one
doth
beleeue
that
he
is
elected
:
Of
the
former
kinde
of
certainty
,
it
is
onely
spoken
here
,
the
latter
doth
require
a
peculiar
treatise
:
But
by
the
way
,
we
say
that
we
beleeue
none
of
those
things
which
Arnoldus
doth
falsely
attribute
to
vs
,
whereof
this
is
one
;
that
all
men
are
bound
to
beleeue
that
they
are
elected
to
eternall
life
:
Nay
,
we
teach
,
that
he
that
will
not
beleeue
in
Christ
,
and
repent
,
is
bound
to
beleeue
that
saluation
gotten
by
the
death
of
Christ
,
doth
not
pertaine
to
him
:
Of
the
same
stampe
is
that
calumny
,
when
he
saith
,
that
we
command
wicked
men
to
be
secure
,
as
they
that
can
lose
saluation
by
no
euill
deedes
.
Fie
on
that
abhominable
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
meanes
,
that
loue
wherewith
God
in
Christ
hath
loued
vs
,
which
is
the
most
vehement
incitation
to
loue
God
,
is
turned
into
a
pillow
,
on
which
prophane
security
may
sleepe
.
Whosoeuer
God
hath
elected
,
he
hath
giuen
him
,
or
will
giue
him
,
the
holy-Ghost
,
by
which
he
abstaineth
from
so
prophane
a
thought
.
So
him
whom
hee
hath
appointed
to
life
,
he
hath
appointed
also
to
foode
and
to
breathing
.
He
were
ridiculous
who
should
say
,
if
God
hath
decreed
that
I
should
liue
till
I
am
eighty
yeeres
old
,
what
neede
I
eate
,
seeing
it
cannot
be
but
I
must
liue
so
long
?
Surely
the
destruction
of
such
a
man
is
neere
;
for
God
hath
determined
to
vse
this
his
sencelesse
peeuishnesse
to
punish
him
.
XLI
.
In
the
meane
while
wee
admonish
,
that
the
certainty
of
the
election
of
seuerall
persons
,
is
carefully
to
be
distinguished
from
that
certainty
whereby
seuerall
men
beleeue
themselues
to
be
elected
:
The
former
is
the
certainty
of
the
decree
,
the
latter
is
the
certainty
of
faith
.
For
if
Arminius
could
proue
,
that
piety
and
the
endeauour
of
good
workes
,
is
extinguished
by
the
perswasion
of
election
,
yet
it
would
not
thence
follow
,
that
the
decree
of
God
concerning
the
election
of
particular
persons
,
is
not
certaine
and
precise
:
But
it
would
onely
follow
,
that
this
decree
is
not
to
be
beleeued
by
vs
to
be
certaine
.
Whence
it
appeares
how
ill
Arminius
and
Arnoldus
doe
reason
,
who
thereby
inferre
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
workes
of
piety
.
XLII
.
Adde
to
these
,
those
things
which
we
haue
laid
downe
in
the
second
chapter
,
where
we
haue
shewed
how
many
waies
the
doctrine
concerning
election
,
is
profitable
to
good
manners
,
and
to
the
discipline
of
piety
,
which
notwithstanding
wee
would
haue
thus
to
be
taken
,
not
that
euery
one
is
to
expect
a
reuelation
of
his
election
,
but
the
Gospell
is
to
be
heard
,
and
this
promise
,
whereby
God
doth
promise
life
to
them
that
beleeue
,
is
throughly
to
be
fastned
in
our
minde
,
and
to
be
embraced
with
our
whole
heart
:
By
which
perswasion
,
whosoeuer
shall
feele
himselfe
to
be
liuely
affected
with
the
loue
of
God
,
and
to
be
driuen
to
repentance
,
shall
easily
gather
that
he
is
elected
,
and
that
the
thing
promised
in
the
Gospell
doth
belong
to
him
.
For
although
election
is
in
nature
before
faith
and
repentance
,
as
the
cause
from
whence
these
vertues
flow
,
yet
faith
and
repentance
is
better
knowne
to
vs
,
and
we
are
alwaies
to
proceede
from
the
things
that
best
are
knowne
:
whence
it
commeth
to
passe
,
that
many
times
we
goe
to
the
cause
,
by
the
effects
,
which
order
in
the
schooles
is
called
Resolutiuus
.
XLIII
.
And
if
we
would
imitate
Arminius
,
it
were
an
easie
thing
to
lay
these
things
vpon
him
,
and
to
teach
how
many
waies
his
doctrine
doth
offend
against
the
wisedome
and
goodnesse
of
God
,
and
therefore
also
against
his
iustice
:
How
many
waies
occasion
may
thence
be
taken
either
of
distrust
or
of
frowardnesse
,
by
what
meanes
it
doth
blow
vp
a
man
while
he
burst
,
and
lift
him
vp
on
high
,
that
it
might
throw
him
downe
headlong
;
For
,
one
that
is
filled
with
Armianisme
may
say
thus
.
God
indeede
is
willing
to
saue
me
,
but
he
may
be
disappointed
of
his
will
,
hee
may
be
defrauded
of
his
naturall
defires
,
which
are
farre
the
best
:
Those
whom
God
will
saue
by
his
Antecedent
will
,
hee
will
destroy
by
his
Consequent
will
:
Also
his
election
doth
rest
on
the
fore-seeing
of
mans
will
;
I
were
a
miserable
man
,
if
my
saluation
depended
vpon
so
vnstable
a
thing
.
The
same
man
will
also
reason
thus
;
God
giueth
to
all
men
sufficient
grace
,
but
hee
hath
not
manifested
Christ
to
all
men
,
therefore
there
is
some
grace
sufficient
without
the
knowledge
of
Christ
.
Also
the
same
man
will
easily
beleeue
that
God
doth
mocke
men
,
for
he
hath
learned
in
the
schoole
of
Arminius
,
that
God
doth
seriously
desire
&
intend
the
saluation
of
all
and
singular
men
,
and
yet
that
neuerthelesse
he
doth
call
very
many
by
a
meanes
that
is
not
congruent
,
that
is
,
by
a
meanes
,
in
a
time
and
measure
,
which
is
not
apt
nor
fit
,
by
which
meanes
,
whosoeuer
is
called
,
doth
neuer
follow
God
calling
.
But
what
doe
I
know
,
whether
he
calleth
by
a
congruent
and
agreeable
meanes
or
no
?
Adde
also
these
famous
opinions
,
that
vnregenerate
men
doe
good
workes
;
that
they
are
meeke
,
thirsting
after
and
doing
the
will
of
the
Father
;
that
faith
is
partly
from
grace
,
and
partly
from
free-will
:
Nay
,
what
that
any
maintainer
of
the
sect
of
Arminius
,
shall
dare
to
set
lawes
to
God
himselfe
,
and
to
say
that
God
is
bound
to
giue
to
all
men
power
of
beleeuing
?
And
that
the
iustice
of
God
doth
require
,
that
he
may
giue
to
man
that
which
is
his
owne
,
and
that
man
himselfe
may
determine
and
open
his
owne
heart
to
receiue
the
word
of
God
.
O
your
fidelity
!
Are
these
your
famous
incitations
to
holinesse
of
life
?
Doth
Arminius
traine
vp
men
to
piety
by
these
instructions
?
Surely
if
any
one
is
stirred
vp
to
good
workes
by
these
things
,
hee
is
thereby
the
more
corrupted
.
For
,
God
had
rather
haue
sinnes
with
repentance
,
then
righteousnesse
with
pride
.
God
will
not
stirre
vp
men
to
repentance
,
with
the
losse
eyther
of
our
faith
or
his
glory
:
Nor
are
we
onely
to
doe
our
endeauour
that
men
be
stirred
vp
to
repentance
,
but
we
must
also
see
that
it
be
done
by
meanes
that
are
conuenient
,
and
not
contumelious
against
God
.
CHAP.
XXV
.
Whether
Christ
be
the
cause
and
foundation
of
Election
.
I.
WE
say
that
no
man
is
saued
but
by
and
for
Christ
,
and
that
Christ
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
price
of
our
redemption
,
the
foundation
and
meritorious
cause
of
our
saluation
:
But
we
doe
not
say
that
he
is
the
cause
of
election
,
or
the
cause
why
of
two
considered
in
the
corrupted
masse
,
one
is
preferred
before
another
.
There
are
not
wanting
examples
of
most
wicked
men
to
one
whereof
(
God
so
dispensing
)
the
Gospell
hath
beene
preached
,
whence
it
came
to
passe
that
he
was
conuerted
and
did
beleeue
,
but
to
the
other
the
Gospell
hath
not
beene
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
loue
of
the
father
doth
alwaies
goe
before
the
mediation
of
the
sonne
,
seeing
that
the
loue
of
the
father
to
the
world
,
was
the
cause
why
he
sent
his
sonne
.
Yea
truely
,
seeing
Christ
himselfe
,
as
he
is
man
,
is
elected
,
and
the
head
of
the
elect
,
hee
cannot
be
the
foundation
and
cause
of
election
:
For
as
hee
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
meere
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
then
others
.
III.
Reason
it selfe
doth
consent
.
For
as
the
recouery
of
the
sicke-man
doth
in
the
intention
alwaies
goe
before
the
vsing
of
the
Phisitian
;
so
it
must
needes
be
,
that
in
the
minde
of
God
,
the
thought
of
sauing
men
was
(
not
in
time
,
but
in
order
)
before
the
thought
of
sending
the
Sauiour
.
IV.
Adde
to
these
,
that
the
mediation
and
redemption
of
Christ
,
is
an
action
whereby
the
iustice
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
counsell
of
God
:
Whence
it
is
,
that
Christ
is
the
meritorious
cause
of
our
saluation
,
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
it selfe
.
V.
It
is
of
no
small
moment
that
Christ
,
Iohn
15.13
.
saith
,
That
he
layeth
downe
his
life
for
his
friends
:
&
chap.
10.
v.
11.
he
calleth
himselfe
the
good
shepheard
,
that
layeth
downe
his
life
for
his
sheepe
:
And
if
Christ
be
dead
for
his
friends
,
and
for
his
sheepe
,
it
must
needs
be
,
that
when
he
died
for
them
,
he
did
consider
them
as
being
already
friends
and
sheepe
,
although
many
of
them
were
not
then
called
,
as
Christ
himselfe
doth
testifie
,
who
in
the
sixteenth
verse
of
the
same
chapter
doth
call
those
also
his
sheepe
,
who
were
not
yet
conuerted
.
And
if
Christ
dying
for
vs
,
considered
vs
as
his
friends
and
sheepe
,
it
is
plaine
,
that
before
the
death
of
Christ
,
there
was
already
destinction
made
betweene
his
friends
and
enemies
,
betweene
the
sheep
and
goates
,
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
subuerting
the
Gospell
,
whereby
hee
thinkes
that
the
election
had
not
place
when
Christ
died
.
Certainly
he
that
died
for
his
sheepe
,
died
for
the
elect
,
and
not
for
them
who
were
to
be
elected
after
hee
was
dead
.
By
these
things
it
is
plaine
,
that
by
those
friends
and
sheepe
for
which
Christ
died
,
are
not
vnderstood
those
,
onely
,
who
loue
God
and
follow
Christ
,
but
all
those
whom
God
loueth
,
and
whose
saluation
hee
decreed
:
for
whom
Christ
died
when
they
did
not
yet
loue
God
,
and
when
they
were
enemies
to
him
.
And
therefore
they
are
called
enemies
,
Rom.
5.10
.
because
they
did
not
loue
God
,
but
yet
euen
then
they
were
highly
loued
by
God
,
and
were
appointged
to
saluation
in
Christ
:
For
in
a
diuers
respect
they
were
both
friends
and
enemies
,
sheepe
and
goates
:
Friends
because
God
loued
them
,
enemies
because
they
did
not
yet
loue
God
.
VI.
Neither
is
iniurie
done
to
Christ
,
if
the
loue
of
the
Father
,
and
his
good
pleasure
be
said
to
goe
in
order
before
the
decree
of
sending
his
sonne
,
seeing
Christ
himselfe
doth
witnesse
it
Iohn
,
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
sonne
,
&c.
where
the
loue
of
the
father
is
manifestly
set
before
the
sending
of
the
sonne
,
which
is
so
to
be
vnderstood
,
as
that
the
sonne
is
not
excluded
from
the
act
of
election
it selfe
;
seeing
that
he
also
is
one
God
with
the
father
,
but
this
was
done
by
him
,
not
as
hee
is
mediator
,
but
as
he
is
God
.
VII
.
Neither
is
any
iniury
done
to
Christ
,
if
the
will
of
the
father
concerning
the
sauing
of
men
,
be
said
to
goe
before
the
redemption
of
Christ
,
seeing
that
this
redemption
is
also
after
sinne
:
for
the
disease
is
before
the
medicine
.
VIII
.
Nor
is
any
thing
detracted
from
the
greatnesse
of
the
price
of
our
redemption
,
if
his
will
who
offered
the
price
,
be
said
to
goe
before
it
.
IX
.
The
very
definition
of
the
decree
of
election
,
doth
proue
this
thing
;
for
election
is
the
decree
of
sauing
certaine
men
by
Christ
,
in
which
definition
,
Christ
is
laid
downe
,
not
as
the
cause
of
election
,
but
as
the
meanes
of
the
execution
of
it
,
and
as
the
meritorious
cause
of
saluation
.
X.
It
is
maruailous
,
how
much
the
Arminians
insult
here
:
For
because
wee
make
the
loue
of
God
to
goe
(
not
in
time
,
but
in
order
)
before
the
mediation
of
the
sonne
,
they
so
deale
with
vs
,
as
if
we
taught
,
that
God
loued
vs
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
farre
from
vs
,
that
wee
should
say
,
that
God
would
euer
bestow
saluation
vpon
vs
,
but
that
together
and
in
the
same
moment
he
considered
vs
in
Christ
,
as
being
to
be
saued
by
him
:
Nor
was
there
any
cause
why
we
for
that
thing
should
be
accused
of
Sicianisme
;
we
haue
nothing
to
doe
with
that
Alastor
and
hellish
monster
,
which
doth
altogether
ouerthrow
the
benefit
of
Christ
:
But
it
is
one
thing
to
say
that
the
loue
of
the
father
doth
,
in
order
,
goe
before
the
mediation
of
the
sonne
;
and
another
thing
to
say
that
God
loueth
vs
without
the
sonne
.
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
booke
against
Perkins
,
calleth
himselfe
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
seperated
.
Hee
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
holinesse
and
righteousnes
,
and
would
thence
inferrre
that
God
would
first
create
man
not
iust
,
or
first
to
haue
considered
him
as
not
holy
.
If
any
man
saith
that
in
the
decree
of
God
,
the
thought
of
ouerthrowing
of
the
world
,
was
before
the
thought
of
ouerthrowing
it
by
fire
,
hee
doth
not
therefore
say
,
that
God
first
thought
of
ouerthrowing
it
without
fire
.
All
the
purposes
of
God
are
eternall
,
although
there
be
a
certaine
order
and
dependency
betweene
them
.
XI
.
That
place
of
Saint
Iohn
,
Chap.
3.
vexeth
Arminius
:
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
,
&c.
where
the
loue
of
God
is
laide
downe
,
as
the
cause
by
which
it
came
to
passe
,
that
he
gaue
the
sonne
:
He
doth
therefore
endeauour
to
delude
so
direct
a
place
by
a
witlesse
cauell
,
That
loue
(
saith
he
)
is
not
that
by
which
he
will
giue
eternall
life
;
which
appeareth
by
the
very
words
of
Iohn
,
who
doth
ioyne
faith
betweene
this
loue
and
eternall
life
.
The
Reader
therefore
shall
obserue
,
that
Arminius
himselfe
doth
acknowledge
,
that
there
is
a
kinde
of
loue
of
God
towards
men
,
which
doth
goe
before
his
decree
of
sending
his
sonne
.
But
hee
saith
that
God
by
that
loue
is
not
willing
to
giue
eternall
life
.
What
then
will
hee
doe
by
it
?
For
this
thing
hee
ought
to
shew
.
Will
God
by
that
loue
,
leaue
men
in
death
?
Is
it
possible
that
God
should
loue
the
creature
,
created
by
him
to
life
,
but
he
must
needes
by
the
same
loue
,
will
that
it
should
liue
?
I
am
ashamed
of
so
weake
a
subtilty
.
Yea
truely
,
in
that
he
sent
his
sonne
,
by
that
loue
it
is
sufficiently
manifest
,
that
by
that
loue
he
was
willing
man
should
be
restored
to
life
:
But
(
saith
he
)
faith
commeth
betweene
that
loue
and
eternall
life
:
What
then
?
Cannot
I
will
the
recouery
of
him
that
is
sicke
,
although
the
Phisition
come
betweene
my
will
and
his
recouery
.
Surely
he
maketh
those
things
opposite
and
contrary
,
which
are
appolite
,
and
ioyned
together
.
But
I
doe
not
see
how
he
rather
fauoureth
Socinus
,
who
saith
that
Christ
is
not
the
cause
of
Election
,
then
he
that
saith
that
Christ
is
not
the
cause
of
the
loue
whereby
God
would
send
Christ
into
the
world
,
and
prouide
for
vs
a
redeemer
:
Or
why
there
should
be
a
greater
offence
in
making
the
redemption
of
Christ
to
be
the
medium
,
and
meane
betweene
the
loue
of
God
,
by
which
hee
elected
vs
,
and
betweene
our
saluation
,
then
if
it
be
made
the
medium
,
a
meane
betweene
the
loue
of
God
,
by
which
he
will
giue
Christ
for
vs
,
and
betweene
our
saluation
:
For
on
both
sides
redemption
is
made
the
meanes
,
and
not
the
first
cause
.
Let
vs
not
therefore
enuy
God
the
father
this
praise
,
that
his
good
pleasure
thould
be
made
the
fountaine
and
first
originall
of
our
Election
.
XII
.
Obserue
moreouer
that
that
Election
whereof
Arminius
will
haue
Christ
to
be
the
foundation
,
is
that
generall
election
,
whereby
all
men
are
conditionally
elected
,
which
seeing
wee
haue
largely
consuted
,
Chap.
18.
whatsoeuer
the
Arminians
doe
bring
to
proue
that
Christ
is
the
foundation
of
election
,
doth
vanish
away
.
Surely
there
was
no
cause
why
they
should
so
earnestly
labour
to
proue
that
Christ
was
the
foundation
of
that
election
,
by
which
Pharaoh
and
Iudas
were
elected
:
Of
which
imaginary
election
,
he
shall
haue
the
true
character
and
portraiture
,
who
hath
brought
in
God
speaking
thus
:
I
decreed
to
send
my
sonne
to
saue
all
men
who
shall
beleeue
,
but
who
and
how
many
they
shall
be
,
I
haue
not
determined
;
onely
I
will
giue
to
all
men
sufficient
power
to
beleeue
,
but
he
shall
belecue
who
will
himselfe
.
XIII
.
Arminius
doth
defend
himselfe
against
so
euident
a
truth
,
by
one
little
word
of
the
Apostle
,
Ephes.
1.4
.
He
hath
elected
vs
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
then
another
.
The
meaning
of
the
Apostle
is
cleere
:
To
elect
,
is
nothing
else
then
to
appoint
to
saluation
.
Therfore
to
elect
in
Christ
,
is
to
appoint
to
saluation
,
to
be
obtained
in
or
by
Christ
:
For
whosoeuer
God
hath
decreed
to
saue
he
hath
giuen
them
to
Christ
,
and
hath
considered
them
as
ioyned
to
Christ
.
Hee
seeketh
a
knot
in
a
bulrush
,
who
by
farre
fetched
interpretations
would
darken
that
which
is
perspicuous
and
plaine
.
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
haue
to
be
granted
him
,
for
he
doth
not
proue
it
;
no
otherwise
then
if
one
in
the
beginning
of
a
disputation
,
would
obtaine
by
suite
,
and
would
desire
that
it
might
be
granted
him
,
that
a
circle
hath
corners
.
This
is
a
great
demand
,
and
that
which
I
thinke
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
onely
sonne
of
God
,
is
sent
from
the
father
,
that
whosoeuer
beleeueth
in
him
might
not
perish
but
haue
euerlasting
life
.
It
must
needes
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
bee
determined
to
saue
certaine
men
by
Christ
.
Farre
be
it
from
vs
that
wee
should
say
,
that
the
secret
decree
,
by
which
seuerall
men
,
as
Peter
or
Charles
,
&c.
are
elected
,
is
the
foundation
of
Christianity
.
Whosoeuer
would
from
thence
beginne
to
teach
Religion
,
and
would
beginne
the
elements
of
Christian
faith
at
this
decree
of
Predestination
,
hee
should
eyther
,
by
the
darkenesse
cast
before
him
,
tremble
at
the
very
entrance
,
or
should
fall
downe
right
,
as
being
taken
with
giddinesse
.
Whatsoeuer
things
therfore
Arnoldus
doth
build
on
so
false
a
proposition
,
doe
of
themselues
fall
to
the
ground
,
so
that
we
neede
not
ouerthrow
those
things
,
which
of
themselues
will
fall
downe
.
Further
also
he
doth
impugne
and
striue
against
that
thing
which
is
not
beleeued
by
vs
,
to
wit
,
that
we
are
loued
by
God
without
Christ
;
onely
the
ambiguity
wherewith
he
would
deceiue
the
Reader
,
is
to
be
noted
,
when
he
saith
,
Page
171.
That
Christ
is
the
foundation
of
our
receining
into
grace
,
and
into
the
loue
of
God
.
If
by
receiuing
into
grace
and
loue
,
he
vnderstand
the
reconciliation
by
his
satisfaction
performed
for
vs
;
I
confesse
that
Christ
is
the
foundation
of
that
receiuing
into
grace
,
and
of
that
loue
:
But
if
by
receiuing
into
grace
and
loue
,
be
vnderstood
that
loue
of
the
father
,
by
which
hee
would
send
his
sonne
to
saue
vs
(
which
is
the
greatest
loue
of
all
,
and
the
fountaine
of
all
good
)
certainely
Arminius
himselfe
would
not
haue
Christ
to
be
the
foundation
of
that
loue
;
and
yet
by
that
very
same
loue
,
God
chose
from
eternity
whom
he
would
.
XV.
I
doe
not
search
into
that
which
Arminius
boldly
and
rashly
hath
dared
to
say
,
that
God
could
not
saue
vs
otherwise
then
by
Christ
,
nor
had
he
any
other
meanes
for
the
saluation
of
man
.
God
could
not
(
saith
he
)
will
eternall
life
to
any
one
without
the
respect
of
a
mediator
:
And
the
Arminian
conferrers
at
the
Hage
;
It
is
impossible
for
God
to
decree
saluation
to
sinners
,
but
that
he
must
before
haue
decreed
the
satisfaction
of
his
iustice
:
Now
they
speake
of
the
satisfaction
of
Christ
.
Surely
they
doe
boldly
and
rashly
containe
the
wisedome
of
God
within
limits
,
and
if
this
thing
were
true
,
yet
it
were
not
for
man
to
speake
such
things
:
It
is
sufficient
that
God
hath
followed
the
most
conuenient
way
,
and
then
which
none
is
better
.
By
the
way
it
is
to
be
obserued
,
that
this
opinion
hath
not
pleased
Vorstius
.
He
,
Page
33.
disput.
de
Deo
,
doth
affirme
,
That
it
was
lawfull
for
God
to
relent
or
yeelde
somewhat
of
his
owne
right
,
no
lesse
then
to
retaine
or
pursue
that
which
is
his
right
.
And
Page
399.
It
is
false
to
say
,
that
no
sinne
could
be
let
passe
vnpunished
by
the
iustice
of
God
.
XVII
.
The
conferrers
at
the
Hage
doe
thus
argue
:
If
the
decree
of
Christ
the
Sauiour
,
be
after
the
decree
of
the
election
of
some
particular
persons
to
saluation
,
then
God
decreed
the
saluation
of
some
particular
persons
,
in
order
before
he
decreed
the
satisfaction
of
his
iustice
.
Here
is
a
manisold
deceite
:
For
the
decree
of
sauing
certaine
men
,
and
the
decree
of
sending
Christ
to
saue
them
,
they
make
two
decrees
,
when
it
is
but
one
;
for
election
is
the
decree
of
sauing
certaine
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
saluation
of
seuerall
men
with
the
satisfaction
of
Gods
iustice
,
when
the
comparison
was
to
be
made
,
of
the
manifestation
of
the
goodnesse
of
God
,
by
which
hee
doth
saue
seuerall
men
,
with
the
satisfaction
of
his
iustice
.
It
is
not
inconuenient
if
God
be
said
first
to
haue
decreed
the
manifestation
of
his
goodnesse
,
before
the
satisfaction
of
his
iustice
.
Adde
to
these
that
they
doe
craftily
vse
these
words
,
the
election
of
some
particular
persons
,
to
extenuation
and
contempt
;
for
these
some
particular
persons
,
are
the
Church
of
the
Elect
,
whose
saluation
is
of
so
great
account
with
God
,
that
for
the
saluation
thereof
,
he
would
satisfie
his
owne
iustice
:
Whence
it
followeth
,
that
God
,
that
he
might
declare
his
goodnesse
,
did
first
intend
their
saluation
,
before
the
satisfaction
of
his
iustice
.
CHAP.
XXVI
.
The
other
things
which
they
adde
,
are
now
to
be
examined
by
vs
.
I.
THE
doctrine
of
Reprobation
,
is
so
farre
profitable
to
the
elect
,
in
as
much
as
by
the
comparison
of
the
lot
of
Reprobates
with
theirs
,
they
are
stirred
vp
to
the
praise
and
admiration
of
the
bounty
of
God
towards
them
.
Then
also
when
the
pledges
of
Election
doe
begin
to
faile
,
and
the
spirit
of
adoption
is
grieued
by
the
lusts
of
the
flesh
,
it
is
profitable
to
the
faithfull
to
be
striken
with
some
horrour
,
and
to
be
stirred
vp
to
try
themselues
,
whether
they
proceede
in
regeneration
,
or
whether
they
grow
worse
and
fall
backe
,
that
so
pricks
and
incitements
might
be
put
to
them
that
are
sloathfull
.
II.
The
very
word
election
doth
proue
,
that
there
are
some
that
are
reprobates
;
for
there
were
not
some
elected
;
vnlesse
the
rest
were
passed
by
and
reiected
.
The
Scripture
maketh
mention
of
Reprobates
,
1.
Pet.
2.8
.
Which
stumble
at
the
word
,
being
disobedient
,
whereunto
also
they
were
appointed
.
And
Iude
4.
Certaine
men
are
crept
in
vnawares
,
who
were
before
of
old
ordained
to
this
condemnation
.
These
in
the
Reuelation
are
noted
out
vnto
vs
,
by
those
who
are
not
written
in
the
book
of
life
,
the
number
of
whom
Christ
doth
insinuate
to
be
very
great
,
when
hee
saith
,
Many
are
called
,
few
chosen
.
The
same
is
proued
by
experience
:
For
not
onely
before
the
comming
of
Christ
,
but
also
at
this
time
there
are
very
many
nations
to
whom
the
name
of
Christ
is
not
knowne
,
without
the
knowledge
of
which
there
is
no
saluation
.
III.
Reprobation
is
the
decree
of
God
,
by
which
from
eternity
he
decreed
,
not
to
giue
to
certaine
men
his
grace
,
by
which
they
might
be
freed
from
their
engrafted
deprauation
,
and
from
the
curse
due
to
them
,
and
appointed
them
to
iust
and
deserued
punishments
for
their
sinnes
.
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
sinne
,
and
of
laying
vpon
him
the
punishment
of
damnation
for
his
sinne
:
For
the
permission
whereby
God
doth
permit
,
doth
not
belong
to
predestination
,
but
to
his
prouidence
,
although
it
serue
to
predestination
.
V.
It
is
the
opinion
of
the
Arminian
sect
,
that
Reprobates
may
be
saued
:
For
(
saith
Arminius
)
that
decree
is
not
of
the
power
,
but
of
the
act
of
sauing
.
Very
ill
spoken
:
For
where
the
act
of
God
is
determined
by
his
decree
,
in
vaine
is
the
power
by
which
this
act
may
be
resisted
.
This
opinion
doth
draw
with
it
other
opinions
no
better
then
it selfe
,
for
errors
are
tyed
together
among
themselues
like
serpents
egges
:
For
if
a
Reprobate
may
be
saued
,
he
that
is
not
written
in
the
booke
of
life
,
may
effect
that
hee
be
now
written
in
,
and
so
the
number
of
the
elect
will
not
be
certaine
,
nor
the
decree
of
Reprobation
be
irreuocable
and
peremptory
(
as
they
speake
)
vnlesse
after
finall
perseuerance
in
incredulity
.
Also
hence
it
will
follow
,
that
a
reprobate
may
,
if
he
will
,
obtaine
faith
,
and
conuert
himselfe
:
whence
it
would
come
to
passe
,
that
faith
should
not
be
of
the
meere
grace
of
God
,
which
wee
shall
see
hereafter
to
be
the
opinion
of
Arminius
.
VI.
God
is
,
after
the
same
manner
,
the
cause
of
Reprobation
,
as
the
iudge
is
the
cause
of
the
punishment
of
them
that
are
guilty
,
and
sinne
is
the
meritorious
cause
.
Seeing
therefore
the
consideration
of
sinne
doth
moue
the
iudge
,
and
the
iudge
doth
condemne
to
punishment
,
it
appeareth
that
sinne
is
the
remote
cause
of
damnation
,
and
not
onely
a
condition
necessarily
fore-required
,
and
that
the
iudge
is
the
next
and
neerest
cause
.
VII
.
Furthermore
although
sinne
be
the
cause
of
appointing
to
punishment
,
yet
it
is
not
the
cause
of
the
difference
betweene
the
Elect
and
Reprobate
.
For
examples
sake
:
Two
men
are
guilty
of
the
s●me
crime
,
and
it
pleaseth
the
king
to
condemne
one
,
and
to
absolue
and
free
the
other
,
his
sinne
indeede
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
betweene
,
which
doth
turne
the
punishment
from
one
of
them
;
which
in
the
worke
of
predestination
is
nothing
else
but
the
very
good
pleasure
of
God
,
by
which
of
his
meere
good
pleasure
,
he
gaue
certaine
men
to
Christ
,
leauing
the
rest
in
their
inbred
corruption
,
and
in
the
curse
due
vnto
them
.
For
which
difference
,
it
is
great
wickednesse
for
vs
to
striue
with
God
,
seeing
hee
is
not
subiect
nor
bound
to
any
creature
,
and
punisheth
no
man
vniustly
,
giuing
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
sinne
for
which
God
doth
reprobate
,
to
wit
,
whether
men
are
Reprobated
onely
for
the
sinne
which
is
deriued
from
Adam
,
and
for
that
blot
which
is
common
to
Reprobates
with
the
elect
,
or
whether
they
are
also
reprobated
for
the
actuall
sinnes
which
they
are
to
commit
in
the
whole
course
of
their
life
.
The
answere
is
at
hand
:
For
although
naturall
corruption
be
cause
sufficient
for
Reprobation
,
yet
it
is
no
doubt
but
that
God
hath
decreed
to
condemne
for
the
same
cause
for
which
hee
doth
condemne
;
and
hee
doth
condemne
the
Reprobates
for
the
sinnes
which
they
haue
committed
in
act
:
For
in
hell
they
doe
not
onely
beare
the
punishment
of
originall
sinne
,
but
also
of
actuall
sinnes
:
Therefore
also
God
hath
appointed
them
to
damnation
for
the
same
sinnes
.
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
actuall
sinnes
,
therefore
also
hee
decreed
from
eternity
to
punish
for
them
Thence
it
is
that
the
punishments
of
the
men
of
Capernaum
,
was
to
be
greater
then
the
punishment
of
the
Sodomites
,
and
the
punishment
of
him
that
knew
the
will
of
his
master
,
greater
then
the
punishment
of
him
that
knew
it
not
,
because
there
is
a
great
difference
betweene
the
actuall
sinnes
for
which
they
are
punished
.
Nothing
hindreth
,
that
God
considering
a
man
lying
in
his
naturall
corruption
and
deprauation
,
should
not
also
consider
him
as
poluted
with
those
sinnes
which
he
was
to
commit
by
that
naturall
deprauation
.
IX
.
Arminius
doth
not
thinke
that
any
man
is
Reprobated
for
originall
sinne
,
for
he
contends
that
Christ
hath
obtained
the
remission
of
it
for
all
mankinde
.
But
he
will
haue
man
to
be
reprobated
onely
for
the
fore-seeing
of
actuall
sinnes
,
that
is
,
for
the
breach
of
the
law
,
and
the
contempt
of
grace
:
In
which
thing
he
doth
seeme
not
to
be
constant
to
himselfe
.
For
seeing
all
actuall
sinnes
doe
flow
from
originall
sinne
,
it
cannot
be
,
that
the
cause
and
fountaine
of
actuall
sinnes
should
be
remitted
by
God
,
and
yet
the
sinnes
that
flow
from
thence
should
not
be
remitted
:
As
if
God
should
forgiue
a
man
intemperance
,
but
should
punish
him
for
adultery
;
for
actions
doe
flow
from
habits
and
naturall
inclinations
,
as
the
second
acts
doe
flow
from
the
first
.
X.
Without
doubt
incredulity
,
and
the
reiection
of
the
Gospell
are
among
the
sinnes
,
for
which
any
one
is
reprobated
;
For
by
this
reiection
we
sinne
against
the
Law
,
by
which
God
will
iudge
vs
:
For
the
law
commandeth
that
God
be
loued
with
all
our
heart
,
and
that
he
be
obeyed
in
all
things
,
and
without
exception
,
and
therefore
also
that
he
be
beleeued
when
he
speaketh
,
and
that
hee
be
obeyed
when
hee
commandeth
vs
to
beleeue
,
whatsoeuer
it
shall
be
which
he
shall
eyther
command
or
shall
say
.
XI
.
That
hee
should
be
Reprobated
for
reiecting
the
Gospell
,
and
despising
the
grace
of
Christ
,
to
whom
the
Gospel
was
neuer
preached
,
is
against
all
reason
:
For
,
whom
the
Gospell
doth
not
saue
,
it
leaueth
vnder
the
law
,
to
be
iudged
by
it
,
which
law
doth
then
binde
a
man
to
beleeue
in
Christ
,
when
Christ
is
preached
to
him
:
Nor
is
it
the
Schoole
master
to
Christ
,
but
to
them
who
haue
meanes
to
come
to
the
knowledge
of
Christ
;
After
the
same
manner
as
the
law
did
not
binde
them
to
belecue
the
prophecy
of
Ieremy
,
who
neuer
heard
of
the
name
of
Ieremie
,
nor
could
it
be
knowne
to
them
.
XII
.
And
although
reprobation
cannot
be
said
to
be
the
cause
of
sinne
,
because
sinne
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
Gospell
,
and
of
the
spirit
of
adoption
,
which
is
peculiar
to
the
elect
:
For
seeing
this
denying
is
a
punishment
,
it
must
needes
be
,
that
it
is
inflicted
by
the
will
of
a
iust
iudge
.
These
are
the
words
of
Arminius
,
Page
58.
against
Perkins
:
Effectuall
grace
is
denyea
by
the
decree
of
Reprobation
;
and
a
〈◊〉
after
,
God
by
the
certaine
accree
of
Reprobation
,
determinea
not
to
giue
faith
an●
repentance
to
some
,
to
wit
,
by
yeelding
them
his
effectuall
grace
,
by
which
they
would
certainely
belecue
and
be
conu●rted
.
There
is
no
cause
therefore
that
we
should
be
traduced
by
the
Arminians
in
this
respect
,
seeing
that
the
principall
of
their
sect
doth
say
the
same
thing
.
And
it
is
easie
to
tell
the
cause
why
God
should
not
be
bound
to
giue
to
all
men
faith
and
repentance
:
For
God
who
hath
not
wrought
the
disease
,
is
not
bound
to
giue
to
all
men
the
remedies
of
the
disease
,
nor
to
giue
the
ability
of
performing
those
things
which
are
due
from
man
to
God
.
For
this
impotency
&
disability
in
performing
,
proceeded
from
man
himselfe
,
not
from
God
:
And
the
fulfilling
of
the
law
,
is
a
naturall
debt
;
Which
law
seeing
it
is
violated
by
the
retection
of
the
Gospell
,
it
is
plaine
,
that
it
is
also
a
naturall
debt
to
beleeue
the
Gospell
,
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
loe
lus
gratia
pro
enit
&
cultae
admistae
remissi
nem
pro●it●●
sub
noua
obedientiae
conditione
teneri
maxi●●
vires
〈◊〉
quibus
●●mo
condi
ton●m
stū
possit
implere
,
alioqui
non
p●ssit
●udicars
●st
im
grati●msincere
offerre
.
but
then
when
it
is
preached
.
XIII
.
The
Arminians
are
of
opinion
,
that
no
man
is
reprobated
,
but
hee
that
hath
contemned
that
grace
which
doth
leade
to
Christ
,
and
they
make
incredulity
the
speciall
cause
of
reprobation
not
onely
in
them
to
whom
the
Gospell
is
preached
,
but
a
so
in
them
who
haue
not
heard
the
name
of
Christ
spoken
off
.
Arminius
maketh
these
guilty
of
the
contempt
of
grace
:
For
he
saith
that
there
is
giuen
to
all
men
vnresistab●y
the
faculty
of
beleeuing
,
and
the
power
of
obta●ning
faith
,
if
they
will
:
Yea
,
they
say
,
that
sufficient
meanes
to
be
eeue
were
administred
to
the
heathen
,
who
before
the
comming
of
Christ
,
liued
in
the
inmost
part
of
Spaine
or
Scythia
:
And
they
lay
downe
a
certaine
vniuersall
sufficient
grace
,
common
to
all
men
;
but
when
they
come
to
explaine
that
grace
,
sometimes
they
place
it
in
the
common
notions
,
and
naturall
light
;
sometimes
in
the
contemplation
of
the
creatures
,
sometimes
in
any
generall
knowledge
of
the
law
:
Of
which
cursed
doctrine
,
and
how
by
these
things
they
doe
not
obscurely
passe
into
the
campe
of
Pelagius
,
shall
be
spoken
in
their
due
places
.
XIV
.
But
here
we
are
euery
where
set
vpon
by
their
darts
,
and
the
Arminians
doe
abundantly
cast
reproaches
vpon
vs
,
and
doe
faigne
to
themselues
monsters
which
they
may
kill
.
The
conferrers
at
the
Hage
,
Page
122.
after
they
haue
belched
out
some
calumnies
,
doe
thus
conclude
their
speech
:
These
things
are
briefely
spoken
,
Collat.
Hag
Non
potuit
se
conuertere
impeditus
sciticet
a
dinina
voluntate
.
against
that
absurd
,
detestable
,
and
abhominable
opinion
.
Good
words
I
pray
you
:
These
terrible
vizards
doe
not
fright
vs
.
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
Cuckowes
song
to
vs
sixe
hundred
times
,
attributing
to
vs
the
doctrine
which
we
neither
beleeue
nor
teach
:
For
if
one
hath
not
decreed
to
giue
to
him
that
is
blinde
the
remedies
by
which
he
might
recouer
his
sight
,
hee
is
not
therefore
the
cause
of
his
blindnesse
,
nor
hath
hee
appointed
him
to
blindnesse
.
XV.
They
ground
on
a
false
foundation
,
on
which
they
build
those
things
which
are
worse
.
For
they
thus
beginne
their
speech
of
Reprobation
,
Page
118.
It
is
knowne
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
fountaine
of
their
error
;
this
false
beginning
hath
led
aside
those
acute
men
into
by
waies
:
The
respect
of
Election
is
one
,
the
respect
of
Reprobation
is
farre
other
.
For
sinne
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
sinne
is
a
condition
fore-required
in
reprobates
,
but
faith
is
a
condition
following
election
.
Reprobation
is
made
for
sinne
,
but
election
is
made
to
faith
.
Sinne
is
the
cause
of
the
appointing
to
punishment
,
faith
is
the
effect
of
election
.
God
findeth
sinne
,
but
worketh
faith
.
Sinne
followeth
reprobation
onely
in
the
necessity
of
consequence
,
but
not
in
the
necessity
of
the
consequent
:
But
faith
doth
follow
election
both
waies
.
By
these
things
that
calumny
is
abundantly
washed
off
which
Arnoldus
,
Page
228.
and
in
many
other
places
doth
sprinkle
vpon
vs
,
that
we
deny
that
the
reprobates
are
reprobated
for
sinne
.
XVI
.
It
yeeldeth
an
occasion
to
the
Arminians
of
falsely
accusing
vs
,
because
we
say
,
that
the
decree
of
reprobation
is
precise
and
absolute
,
nor
doe
we
agree
to
Arminius
,
who
teacheth
that
the
reprobates
indeede
are
not
saued
,
but
yet
they
might
be
saued
,
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
drawne
,
that
reprobation
is
the
cause
of
sinne
,
or
that
any
one
is
reprobated
without
the
beholding
of
sinne
.
XVII
.
Arnoldus
doth
carpe
at
our
opinion
with
certaine
little
obiections
,
Page
219.
Ye
say
that
the
reprobates
haue
beene
excluded
of
God
from
saluation
in
his
decree
for
one
sinne
,
but
that
they
shall
be
excluded
in
time
for
another
diuerse
sinne
.
It
is
a
calumny
,
wee
neither
thinke
nor
say
it
.
He
doth
heape
vp
the
same
false
accusation
,
Page
229.
and
238.
where
hee
saith
that
men
are
reprobated
,
as
onely
considered
in
the
sinne
of
Adam
.
XVIII
.
In
the
same
page
he
doth
thus
vainely
argue
:
It
is
not
the
part
of
wisedome
to
be
willing
that
they
should
hope
for
good
,
who
are
excluded
from
it
by
the
absolute
decree
of
God
.
But
I
deny
,
that
vnbeleeuers
and
prophane
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
sinnes
:
Neither
doth
it
fauor
of
folly
to
command
that
they
who
are
excluded
from
eternall
life
,
by
the
absolute
,
that
is
,
by
the
certaine
and
ineuitable
decree
,
should
contend
and
aspire
to
eternall
life
,
seeing
that
they
are
therefore
excluded
from
life
,
because
they
haue
not
aspired
to
it
.
XIX
.
The
same
man
,
Page
226.
Ye
determine
(
saith
he
)
that
God
hath
prec●sely
reprobated
from
saluation
,
some
sinners
lying
in
the
fall
of
Adam
,
without
the
consideration
of
impenitency
.
Is
is
a
slander
:
Our
Churches
doe
not
be●eeue
it
.
The
confession
of
the
Churches
of
France
,
of
England
,
of
the
Low-Countries
,
doth
not
say
it
:
Indeede
in
the
decree
of
reprobation
is
included
the
will
of
not
giuing
faith
and
finall
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
condemne
them
if
they
should
not
beleeue
,
when
yet
it
is
impossible
for
them
that
they
should
beleeue
in
Christ
with
a
sure
perswasion
of
minde
,
not
onely
because
God
doth
not
giue
them
power
of
beleeuing
,
but
also
because
if
th●y
were
furnished
with
power
to
beleeue
,
yea
,
if
they
should
beleeue
in
Christ
,
they
would
beleeue
that
which
were
false
,
because
Christ
hath
not
died
for
them
:
But
it
is
contrary
to
the
iustice
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
repeate
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
onely
of
them
to
whom
the
Gospell
is
preached
.
Neither
is
it
true
that
faith
is
absolutely
,
and
without
condition
required
of
all
those
,
to
whom
the
Gospell
is
preached
;
for
it
is
required
vnder
a
condition
,
to
wit
,
that
they
be
conuerted
and
repent
:
But
if
they
doe
not
repent
,
we
teach
and
cry
out
,
that
the
benefit
of
Christ
doth
not
pertaine
to
them
;
and
that
they
hope
and
beleeue
in
Christ
in
vaine
,
so
long
as
they
are
aduerse
and
contrary
to
God
,
inuiting
them
to
repentance
:
And
it
is
also
false
,
that
God
is
vniust
,
if
he
command
them
to
beleeue
and
obey
,
who
for
their
inbred
deprauation
cannot
beleeue
and
obey
,
and
to
whom
God
doth
not
giue
power
of
beleeuing
;
for
man
himselfe
hath
brought
this
impotency
and
disability
on
himselfe
,
and
this
deprauation
,
in
man
,
is
voluntary
;
and
God
exacting
from
man
,
that
he
should
beleeue
him
speaking
by
Christ
,
doth
require
nothing
which
man
doth
not
owe
:
For
to
obey
the
law
is
a
naturall
debt
.
For
God
,
speaking
by
Christ
,
cannot
be
refused
or
contemned
,
but
the
law
also
is
broken
,
as
we
haue
already
taught
at
large
in
many
places
,
especially
Chap.
11.
Where
we
haue
taught
that
the
power
of
beleeuing
was
giuen
vs
in
Adam
,
and
that
Adam
had
it
before
the
fall
,
but
an
occasion
of
vsing
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
lawes
to
God
himselfe
)
would
haue
it
.
By
these
things
also
we
meete
with
that
false
accusation
wherewith
Arnoldus
doth
pursue
vs
,
Page
230.
Ye
determine
(
saith
he
)
that
faith
is
required
of
reprobates
,
and
yet
that
the
meanes
to
performe
obedience
to
faith
are
precisely
denyed
:
For
it
is
not
required
of
all
,
but
of
them
to
whom
Christ
is
made
knowne
,
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
adde
to
this
a
foule
calumny
,
wherewith
he
would
odiously
bur●en
our
cause
.
Ye
will
haue
(
saith
he
)
faith
to
be
required
of
the
reprobates
,
that
they
might
be
made
inexcusable
,
and
their
damnation
might
be
aggrauated
.
Wee
say
indeede
that
their
damnation
is
thereby
made
the
greater
,
but
we
doe
not
say
that
this
end
was
propounded
by
God
.
So
when
we
say
that
one
goeth
forth
to
warre
,
that
he
may
be
slaine
,
wee
signifie
what
is
to
happen
,
not
what
end
should
be
intended
.
And
it
is
not
for
vs
to
enquire
scrupulously
into
the
end
which
God
propounded
to
himselfe
.
Yet
these
two
ends
are
certaine
,
to
wit
,
to
require
of
man
what
is
due
,
and
also
by
this
meane
to
bring
the
elect
to
saluation
.
XXII
.
He
doth
bend
at
vs
another
dart
,
Page
286.
Your
doctrine
(
saith
he
)
doth
repugne
the
Euangelicall
threates
:
For
seeing
the
intent
of
God
in
the
propounding
of
them
is
,
that
men
should
be
driuen
from
impenitency
,
and
so
should
be
saued
.
You
on
the
contrary
side
teach
,
that
God
doth
deny
to
some
men
the
meanes
that
are
necessary
to
repentance
,
because
he
hath
determined
not
to
saue
them
.
First
,
it
may
be
doubted
whether
there
are
any
Euangelicall
threats
;
for
the
threatnings
which
are
contayned
in
the
bookes
of
the
Gospell
,
are
not
a
part
of
the
Gospell
.
For
seeing
the
word
Euangelium
,
Gospell
,
doth
signifie
,
a
good
message
,
I
doe
not
see
how
threatnings
can
belong
to
a
good
message
:
They
who
beleeue
not
the
Gospell
shall
be
punished
,
not
by
the
Gospell
,
but
by
the
law
.
But
howsoeuer
it
be
,
I
see
nothing
here
which
doth
repugne
these
threates
,
by
which
God
doth
intend
to
require
from
man
that
which
is
due
,
and
that
which
the
law
it selfe
requireth
,
to
wit
,
that
God
be
obeyed
.
Seeing
that
the
denying
of
grace
,
and
of
the
restoring
of
the
powers
which
man
by
his
owne
fault
lost
,
doth
very
well
agree
with
such
a
declaration
of
threatnings
.
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
hee
lost
by
his
owne
fault
.
XXIII
.
Neither
are
these
things
repugnant
,
to
propound
life
to
any
one
vnder
a
condition
,
and
to
appoint
the
same
man
to
death
for
his
fore-seene
disobedience
.
XXIV
.
The
same
man
since
Arminius
,
Page
269.
(
for
that
which
he
addeth
concerning
Infants
shall
hereafter
be
handled
)
doth
thus
inuey
against
our
opinion
.
Your
opinion
(
saith
he
)
causeth
that
publike
prayers
cannot
be
offered
to
God
,
as
it
is
meete
they
should
,
to
wit
,
with
faith
and
confidence
that
they
shall
profit
all
them
that
heare
the
word
,
because
according
to
your
opinion
amongst
them
,
there
are
many
,
whom
God
not
onely
will
not
haue
to
be
saued
,
but
whom
he
will
haue
to
be
condemned
by
his
absolute
,
eternall
,
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
haue
all
men
to
be
saued
and
come
to
the
knowledge
of
the
truth
.
XXV
.
I
answere
,
that
it
is
falsely
supposed
by
Arminius
,
that
publike
prayers
ought
to
be
poured
out
with
this
confidence
,
that
they
shall
profit
all
them
that
heare
the
word
.
This
faith
were
rash
,
and
not
resting
on
the
word
of
God
;
especially
seeing
the
ministers
of
the
word
,
haue
,
for
the
most
part
,
known
many
that
are
disobedient
and
openly
prophane
,
nor
doe
they
doubt
,
but
that
besides
these
,
there
are
many
that
are
sicke
,
and
ill
affected
with
inward
and
hidden
vices
,
who
yet
make
a
shew
of
piety
.
Certainely
the
similitude
of
the
seede
sowne
into
diuers
ground
,
and
of
a
differing
disposition
,
and
with
an
vnlike
successe
,
doth
in
this
case
bring
more
feare
then
confidence
.
And
yet
because
the
secrets
of
reprobation
are
vnknowne
to
vs
,
we
doe
rightly
pray
for
all
,
because
we
hope
well
of
euery
one
.
I
doe
not
see
whereto
this
obiection
belongs
,
vnlesse
to
stop
and
stay
the
Reader
with
a
childish
declamation
,
because
this
very
obiection
doth
no
lesse
pursue
Arminius
,
who
although
he
will
not
haue
the
decree
of
God
to
be
precise
,
yet
doth
confesse
,
that
God
doth
certainely
fore-know
who
are
to
be
damned
.
And
to
confesse
this
,
what
is
it
else
,
then
to
teach
that
God
is
willing
that
wee
should
pray
for
them
,
whom
he
certainely
knoweth
our
prayers
will
not
profit
?
But
that
which
he
casteth
vpon
vs
,
that
we
make
the
decree
of
reprobation
to
goe
before
all
things
and
causes
,
and
therefore
also
before
sinne
it selfe
,
is
plainely
contrary
to
our
opinion
.
:
And
if
such
words
haue
fallen
from
any
vnawares
,
it
is
not
therfore
the
opinion
of
our
Churches
,
we
defend
those
things
that
are
ours
,
but
we
doe
not
warrant
other
mens
.
XXVI
.
Concerning
the
place
of
the
Apostle
,
where
hee
saith
that
God
would
haue
all
men
be
saued
,
it
shall
be
spoken
in
his
order
and
place
.
To
will
,
here
,
is
no
other
thing
then
to
inuite
,
and
to
call
:
Also
by
all
men
,
he
vnderstandeth
,
men
of
euery
condition
and
sort
:
After
the
same
manner
that
Titus
,
2.11
.
The
grace
of
Christ
is
said
to
bring
saluation
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
seruants
:
Their
domination
was
at
that
time
contrary
to
Christ
,
and
the
lot
and
state
of
these
men
,
was
abiect
and
base
,
the
Apostle
would
not
hinder
that
they
should
not
be
prayed
for
,
and
these
are
thought
such
as
may
be
partakers
of
sauing
grace
.
XXVII
.
The
Arminians
seeme
,
to
themselues
,
to
deale
very
acutely
,
when
they
dispute
thus
:
If
there
be
any
one
(
say
they
)
whose
eyes
haue
beene
pulled
out
for
not
keeping
his
watch
well
,
is
it
a
iust
thing
to
command
him
that
hereafter
he
should
watch
and
ward
?
And
then
if
he
hath
not
done
it
,
to
lay
great
punishments
vpon
him
because
he
hath
not
watched
?
I
answere
,
that
this
is
an
example
nothing
to
the
purpose
:
For
they
vse
the
example
of
one
that
is
blinde
,
who
is
not
bound
to
see
.
But
man
though
he
be
corrupted
and
wicked
,
yet
he
is
bound
to
obey
God
,
which
if
hee
hath
not
done
,
he
is
iustly
punished
.
Then
also
they
bring
an
example
of
one
whose
eyes
were
pulled
out
,
hee
striuing
against
it
,
and
being
vnwilling
:
But
man
brought
this
deprauation
on
himselfe
,
of
his
owne
accord
,
and
was
voluntarily
euill
,
and
therefore
he
is
iustly
punished
.
CHAP.
XXVII
.
How
farre
,
and
in
what
sence
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
impetrauit
recenciliationem
&
remissionem
peccatorum
.
Collat.
Hag.
P.
183.
Non
omnibus
merito
suo
partam
salutem
consert
etiamsi
omnthussit
acquisita
.
reconciliation
,
&
saluation
for
all
,
&
particular
men
:
Nor
doe
they
doubt
to
say
,
that
by
the
death
of
Christ
,
reconciliation
was
obtained
for
Pharaoh
,
Saul
,
Iudas
,
and
Pilate
,
not
as
they
were
reprobates
,
but
as
they
were
sinners
:
For
God
doth
equally
intend
and
desire
the
saluation
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
seeme
to
be
more
prone
to
the
contrary
opinion
.
In
the
56.
Page
Collat.
cum
Piscat
.
He
saith
that
Christ
was
deliuered
by
God
to
death
,
not
for
the
elect
alone
,
but
for
all
men
whatsoeuer
,
at
least
for
them
that
are
called
.
III.
They
thinke
that
the
end
which
God
propounded
to
himselfe
in
deliuering
his
Sonne
to
death
,
was
not
to
apply
this
benefit
to
some
certaine
men
;
nor
doe
they
thinke
that
Christ
was
appointed
to
death
,
by
the
precise
will
of
God
;
to
saue
man
,
for
Christ
was
appointed
to
death
by
his
father
,
before
God
thought
of
sauing
of
men
,
and
therefore
that
he
was
appointed
to
death
without
that
respect
,
that
they
which
beleeue
in
him
should
be
saued
.
Greuinchouius
,
Page
21.
doth
say
expressely
,
that
reconciliation
being
obtained
,
there
was
yet
no
necessity
of
application
,
that
is
,
after
saluation
and
reconciliation
for
all
men
was
obtained
,
there
was
no
necessity
that
any
one
should
be
saued
,
and
it
was
possible
that
no
man
in
act
should
be
reconciled
:
Because
he
will
haue
the
decree
of
sending
Christ
,
in
order
,
to
goe
before
the
decree
of
sauing
those
which
beleeue
,
and
therefore
that
God
determined
to
send
his
Sonne
,
when
he
had
not
yet
determined
to
saue
those
which
beleeue
.
But
the
Arminians
would
haue
this
to
be
the
end
which
God
propounded
to
himselfe
in
sending
his
Sonne
,
to
wit
,
to
make
the
saluation
of
men
possible
,
and
to
lay
open
a
way
for
himselfe
,
whereby
hee
might
saue
finners
,
without
any
hurt
to
his
iustice
.
By
this
meanes
,
they
say
,
God
hath
gotten
power
of
sauing
man
,
because
without
the
death
of
Christ
,
Greuinch
.
Pag.
15.16.17
.
by
which
the
iustice
of
God
was
satisfied
,
God
could
not
be
willing
to
saue
men
.
IV.
And
if
no
man
had
beleeued
in
Christ
,
yet
Christ
(
if
these
men
be
beleeued
)
had
obtained
that
end
which
he
propounded
to
himselfe
in
dying
:
For
they
denie
that
he
died
to
saue
any
man
precifely
,
but
that
the
saluation
of
man
might
be
made
possible
,
and
a
gate
might
be
opened
vnto
him
to
saluation
,
which
is
left
free
for
man
by
the
helpe
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
,
&c.
They
distinguish
therefore
,
betweene
the
obtaining
of
reconciliation
and
the
application
of
it
.
They
contend
that
reconciliation
and
remission
of
sinnes
,
is
obtained
for
all
,
which
yet
is
applied
onely
to
them
that
beleeue
:
That
all
men
are
giuen
to
Christ
in
the
right
of
saluation
,
but
not
in
the
communication
of
saluation
:
That
God
hath
neither
willed
nor
nilled
the
application
of
reconciliation
(
that
is
,
faith
and
saluation
)
to
all
men
,
but
he
hath
thus
willed
it
,
if
they
beleeue
,
if
they
will
receiue
grace
.
VI.
Armin
in
Perkins
.
Page
77.
&
78.
The
same
men
also
doe
deny
,
that
Christ
on
the
crosse
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
indeede
that
Christ
offered
himselfe
for
a
sacrifice
for
all
men
,
but
as
concerning
his
intercession
,
they
are
not
constant
to
themselues
in
that
,
[
](A69245-e36380-b)*
*
Greuinch
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
haue
him
to
make
intercession
onely
for
the
saithfull
,
as
if
something
might
be
obtained
without
intercession
:
Sometimes
they
make
two
kindes
of
intercession
,
[
](A69245-e36420-b)*
*
Coll
Ha.
p.
187.
Respondemus
dup●●cē
esse
intercess●onem
vnam
generalem
quae
●otum
mundum
spectat
,
alteram
particularem
quae
ad
sol●s
credemtes
p●rti●es
.
one
generall
and
common
to
all
,
another
particular
,
which
is
onely
peculiar
to
the
elect
.
VIII
.
We
doe
very
much
differ
from
this
opinion
:
We
acknowledge
that
Christ
died
for
all
;
but
we
denie
,
that
by
his
death
saluation
and
forgiuenesse
of
sinne
is
obtained
for
all
men
:
Or
that
reconciliation
,
is
made
for
Cain
,
Pharaoh
,
Saul
,
Iudas
,
&c.
Neither
doe
wee
thinke
that
remission
of
sinnes
is
obtained
for
any
one
,
whose
sinnes
are
not
remitted
,
or
that
saluation
was
purchased
for
him
,
whom
God
from
eternity
hath
decreed
to
condemne
:
For
this
were
a
vaine
purcha●e
.
We
denie
that
election
is
after
the
death
of
Christ
,
as
for
many
other
causes
,
so
also
because
Christ
in
the
very
agony
of
death
gaue
a
notable
proofe
of
election
in
the
theefe
,
whose
heart
he
affected
,
and
enlightned
his
minde
after
an
vnvtterable
manner
;
the
other
theefe
being
left
and
neglected
.
And
seeing
Christ
doth
euery
where
say
that
he
died
for
his
sheepe
,
and
for
those
whom
his
father
gaue
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
saue
whosoeuer
doe
beleeue
,
yea
,
and
that
it
is
sufficient
to
saue
all
men
,
if
all
men
in
the
whole
world
did
beleeue
in
him
:
And
that
the
cause
why
all
men
are
not
saued
,
is
not
in
the
insufficiency
of
the
death
of
Christ
,
but
in
the
wickednesse
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
Sunne
doth
enlighten
the
eyes
of
all
men
,
although
many
are
blinde
,
many
sleepe
,
and
many
are
hid
in
darkenesse
:
Because
if
all
and
seuerall
men
had
their
eyes
,
and
were
awake
,
and
were
in
the
middest
of
the
light
,
the
light
of
the
Sunne
were
sufficient
to
enlighten
them
.
Neither
is
it
any
doubt
but
that
it
may
be
said
,
not
onely
that
Christ
died
for
all
men
,
but
also
that
all
men
are
saued
by
Christ
,
because
among
men
,
there
is
none
saued
but
by
Christ
:
After
the
same
manner
that
the
Apostle
saith
,
1.
Cor.
15.20
,
that
all
men
are
made
aliue
by
Christ
,
because
no
man
is
made
aliue
but
by
him
.
CHAP.
XXVIII
.
That
reconciliation
,
remission
of
sinnes
,
and
saluation
is
not
obtained
nor
purchased
for
all
,
and
particular
men
,
by
the
death
of
Christ
.
I.
FIrst
,
whosoeuer
saith
,
that
by
the
death
of
Christ
reconciliation
is
obtained
for
all
and
singular
men
,
although
hee
consider
Pharaoh
and
Iudas
,
not
as
reprobates
,
but
simply
as
sinners
,
yet
hee
saith
that
reconciliation
is
obtained
for
them
who
haue
neuer
beleeued
,
nor
neuer
were
to
beleeue
.
And
seeing
it
is
not
equall
nor
iust
,
that
reconciliation
should
bee
obtained
for
such
,
the
death
of
Christ
is
vsed
wrongfully
to
obtaine
something
that
is
vniust
,
and
to
doe
something
which
is
contrary
,
to
the
iustice
of
God
.
II.
And
who
but
hee
that
doth
willingly
shut
his
eyes
,
will
euer
beleeue
that
the
reconciliation
of
Iudas
,
was
obtained
by
the
death
of
Christ
,
seeing
that
the
death
of
Christ
,
was
the
very
crime
of
Iudas
,
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
needes
be
of
a
shallow
braine
,
who
thinketh
that
by
the
death
of
Christ
,
saluation
or
reconciliation
was
obtained
for
them
.
IV.
Also
by
this
doctrine
God
is
openly
mocked
:
For
Christ
is
imagined
to
obtaine
that
from
his
father
,
which
he
knew
would
neuer
profit
;
as
if
God
should
grant
to
his
sonne
the
saluation
of
that
man
which
from
eternity
he
decreed
to
condemne
.
For
if
Christ
obtained
reconciliation
and
remission
of
sinnes
for
Pharaoh
and
Iudas
,
whether
considered
as
Reprobates
,
or
considered
as
sinners
,
hee
knew
well
enough
that
that
obtaining
of
it
would
not
be
for
their
good
or
profit
.
Christ
therefore
is
brought
in
asking
this
of
his
father
:
I
pray
thee
receiue
into
grace
those
whom
I
know
thou
wilt
neuer
receiue
into
grace
,
and
whom
I
know
certainely
are
to
be
condemned
:
For
Christ
in
his
death
,
and
before
his
death
,
knew
full
well
the
secrets
of
election
.
Surely
these
men
seeme
to
doe
their
endeauour
that
Christian
Religion
should
be
made
a
laughing
stocke
.
V.
Also
they
expose
God
to
derision
,
while
they
will
haue
God
at
the
same
time
,
to
loue
and
hate
the
same
man
;
to
loue
him
because
hee
giueth
his
sonne
for
him
,
and
would
haue
reconciliation
to
be
obtained
for
him
,
but
to
haue
hated
him
,
because
from
eternity
he
decreed
to
condemne
him
.
VI.
And
if
Christ
obtained
remission
of
sins
for
Iudas
;
it
must
needs
be
that
God
granted
that
to
Christ
asking
it
,
&
that
he
forgaue
the
sins
of
Iudas
:
Which
if
it
be
true
,
it
necessarily
followeth
that
God
doth
abolish
his
owne
acts
;
and
condemning
Iudas
,
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
wil
haue
saluation
to
be
purchased
for
all
men
,
should
be
made
void
.
VII
.
Neither
is
God
onely
thus
mocked
,
but
also
he
is
made
to
mocke
mankinde
:
For
it
is
manifest
by
vse
,
and
by
the
experience
of
all
ages
,
that
the
Gospell
is
scarce
preached
to
euery
tenth
man
,
and
that
the
name
of
Christ
is
vnknowne
to
the
greatest
part
of
the
world
;
which
thing
that
it
is
done
by
the
prouidence
of
God
,
so
dispensing
,
there
is
none
that
will
deny
,
vnlesse
he
that
thinkes
that
all
things
are
carried
confusedly
,
and
that
they
doe
proceede
without
reason
or
order
.
And
if
reconciliation
and
saluation
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
vnknowne
to
the
greatest
part
of
mankinde
?
Why
doth
he
keepe
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
saued
?
They
answere
,
that
God
doth
it
because
men
shew
themselues
vnworthy
of
this
grace
.
As
if
any
man
could
be
worthy
of
it
,
or
could
shew
himselfe
worthy
of
it
.
Who
knoweth
not
that
the
Gospell
is
preached
to
them
that
are
most
vnworthy
?
And
where
sinne
hath
abounded
,
Rom.
5.20
.
there
grace
hath
abounded
?
And
if
God
is
hindred
by
the
vnworthinesse
of
man
,
that
he
should
not
make
knowne
to
him
the
reconciliation
obtained
,
the
same
vnworthinesse
could
and
ought
to
hinder
the
obtaining
of
reconciliation
.
For
when
reconciliation
was
obtained
,
God
did
then
fore-know
the
vnworthinesse
that
would
follow
,
with
no
lesse
certainty
then
if
it
had
beene
present
.
VIII
.
And
when
they
say
that
Christ
died
for
all
,
as
concerning
the
obtaining
of
saluation
,
but
not
as
concerning
the
application
of
it
,
they
doe
plainely
confesse
that
Christ
did
not
obtaine
that
this
reconciliation
should
be
applied
to
all
.
Whence
it
commeth
to
passe
,
that
this
obtaining
of
reconciliation
,
is
vaine
,
yea
,
and
ridiculous
:
For
they
speake
as
much
as
if
they
should
say
,
that
freedome
was
obtained
for
one
,
but
not
that
he
should
be
freed
;
or
that
foode
was
obtained
for
one
,
but
it
was
not
procured
that
hee
should
be
fed
with
this
foode
.
IX
.
And
seeing
that
by
faith
the
application
of
the
death
of
Christ
is
made
,
if
Christ
by
his
death
hath
not
obtained
for
vs
the
application
of
this
reconciliation
,
it
will
follow
that
he
hath
not
obtained
faith
for
vs
:
For
they
must
needes
deny
that
faith
is
obtained
for
vs
,
who
will
not
haue
faith
to
be
from
grace
alone
,
but
to
be
partly
from
free-will
,
in
whose
power
they
will
haue
it
to
be
to
refuse
or
admit
grace
,
to
beleeue
in
act
,
or
not
to
beleeue
.
X.
And
surely
hee
that
shall
more
attentiuely
consider
what
these
words
meane
;
The
obtaining
of
application
,
and
the
application
of
the
thing
obtained
,
will
finde
that
it
is
a
meere
Meteor
,
or
building
of
Castles
in
the
ayre
,
and
that
they
are
vnseasonable
trifles
,
with
which
they
enwrap
mens
wits
:
seeing
Christ
doth
obtaine
nothing
which
he
doth
not
apply
,
nor
doth
he
apply
any
thing
which
he
hath
not
obtained
:
Otherwise
in
vaine
were
the
obtaining
of
that
benefit
,
which
both
he
that
obtaineth
it
,
and
he
of
whom
it
is
obtained
,
knoweth
that
it
will
neuer
be
applied
,
and
that
it
will
neuer
profit
him
,
for
whom
it
is
obtained
;
Nor
is
it
credible
that
the
remission
of
that
sinne
which
shall
neuer
be
remitted
,
is
procured
.
XI
.
Yea
,
these
innouators
doe
so
speake
,
as
they
that
would
haue
by
the
death
of
Christ
something
to
be
procured
,
not
for
vs
,
but
for
God
:
For
they
say
that
by
the
death
of
Christ
,
God
obtained
power
of
sauing
vs
,
but
they
denie
that
the
application
or
conferring
of
saluation
was
obtained
by
the
death
of
Christ
for
Peter
or
Paul
,
but
that
onely
a
gate
and
way
was
opened
for
them
,
by
which
they
might
come
to
saluation
:
Wherefore
Christ
by
his
death
will
be
said
to
be
,
not
the
giuer
,
but
the
preparer
of
saluation
.
And
certainly
the
opinion
of
Arminius
doth
tend
thither
,
that
Christ
should
be
said
,
not
to
haue
obtained
reconciliation
for
any
one
,
but
to
haue
laid
open
a
way
for
God
,
by
which
he
might
bestow
saluation
.
XII
.
They
doe
no
lesse
trifle
,
when
they
confesse
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
onely
to
the
faithfull
,
but
the
fruit
of
his
death
,
that
is
,
reconciliation
and
remission
of
sinnes
,
they
extend
to
all
and
seuerall
men
.
Ther
fore
(
if
these
men
be
beleeued
)
there
will
be
some
m●n
to
whom
the
fruit
of
the
death
of
Christ
doth
pertaine
,
but
the
fruit
of
his
resurrection
doth
not
pertaine
.
As
if
they
should
say
that
Christ
died
for
some
men
,
for
whom
hee
hath
not
ouercome
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
himselfe
on
earth
,
yet
hee
doth
not
offer
himselfe
in
heauen
.
But
the
Scripture
ioyneth
these
things
,
as
inseuerable
,
and
vnseperable
,
that
hee
died
for
vs
,
and
that
he
rose
againe
for
vs
;
Rom
8.34
.
It
is
Christ
that
died
,
yea
rather
,
that
is
ris●n
againe
,
who
is
at
the
right
hand
of
God
,
making
intercession
for
vs
.
And
the
2.
Co.
5.14
.
That
they
which
liue
,
should
not
henceforth
liue
vnto
themselues
,
but
vnto
him
that
died
for
them
,
and
rose
againe
:
Because
no
man
is
made
partaker
of
the
fruite
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
couenant
,
are
reconciled
,
their
sinne
is
forgiuen
them
:
Whence
it
would
come
to
passe
that
they
could
not
haue
a
greater
benefit
bestowed
vpon
them
,
then
if
one
in
a
gentle
cruelty
should
kill
them
in
their
cradles
:
For
if
they
die
in
this
state
of
reconciliation
,
their
saluation
is
certaine
;
but
if
they
liue
,
they
shall
be
brought
vp
in
paganisme
,
which
is
the
most
sure
way
to
eternall
destruction
.
XIV
.
And
seeing
no
man
can
be
saued
,
but
hee
for
whom
reconciliation
hath
beene
obtained
,
and
hath
also
beene
applied
:
I
doe
not
see
what
the
obtaining
of
reconciliation
doth
differ
from
the
application
of
it
in
infants
,
which
are
taken
away
by
an
vntimely
death
:
For
(
by
the
doctrine
of
Arminius
)
they
are
saued
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
haue
place
among
men
,
yet
with
God
it
cannot
haue
place
,
who
granteth
nothing
which
he
doth
not
giue
,
from
whom
nothing
is
obtained
which
hee
doth
not
giue
and
conferre
in
act
:
For
to
him
all
things
are
fore-seene
neyther
can
any
thing
happen
,
by
which
hee
should
be
compelled
to
deny
what
hee
hath
granted
,
to
change
his
counsell
,
or
to
abolish
his
acts
.
XV.
And
if
these
two
things
be
compared
betweene
themselues
,
to
obtaine
reconciliation
for
his
enemies
,
that
they
might
be
saued
,
and
to
bestow
saluation
on
them
that
are
already
reconciled
,
it
is
no
doubt
,
but
that
it
is
farre
greater
loue
,
to
die
to
reconcile
his
enemies
,
then
to
giue
saluation
to
them
that
are
reconciled
.
The
Apostle
teacheth
th●s
expresly
.
Rom.
5.10
.
If
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
sonne
,
much
more
being
reconciled
,
we
shall
be
saued
by
his
life
.
If
Saint
Paul
be
beleeued
,
it
is
an
easier
and
more
likely
thing
,
to
saue
him
that
is
reconciled
,
then
to
reconcile
him
that
is
an
enemy
,
by
dying
for
him
.
Seeing
therefore
that
Christ
(
if
we
giue
credit
to
Arminius
)
hath
performed
for
all
men
that
which
is
farre
the
greatest
,
and
is
an
argument
of
his
highest
loue
;
it
will
be
said
,
that
Christ
in
dying
for
vs
,
loued
Pilate
,
Iudas
,
Saul
,
and
Pharaoh
,
no
lesse
then
Peter
and
Iohn
:
But
there
is
no
man
can
make
himselfe
beleeue
,
vnlesse
it
be
hee
that
is
willing
to
be
deceiued
,
that
Christ
loued
those
with
his
greatest
loue
,
whom
his
father
from
eternity
hated
,
and
whom
the
sonne
himselfe
knew
were
from
eternity
appointed
to
punishment
.
XVI
.
Yea
truely
,
seeing
Christ
,
as
hee
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
Iudas
,
as
hee
is
man
and
a
mediator
,
and
hath
from
eternity
reprobated
the
same
man
,
as
hee
is
God
.
For
although
these
sectaries
will
haue
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
needes
be
that
the
desire
of
reconciling
,
and
the
decree
of
reprobating
were
together
in
one
and
the
same
minde
.
XVII
.
Notable
is
the
speech
of
Christ
,
Iohn
15.13
.
Greater
loue
hath
no
man
then
this
,
that
one
lay
downe
his
life
for
his
friends
.
The
meaning
of
Christ
is
,
that
friends
cannot
be
more
loued
then
by
dying
for
them
:
For
although
it
be
greater
loue
to
die
for
ones
enemies
then
for
his
friends
,
yet
it
is
certaine
,
that
nothing
can
be
performed
for
thy
friends
sake
,
by
which
thou
maist
more
testifie
thy
loue
to
them
,
then
if
thou
die
for
them
.
Seeing
therefore
that
this
is
the
greatest
loue
to
die
for
one
,
whether
friend
or
enemie
,
it
must
needes
be
that
Christ
equally
loued
all
men
,
with
his
greatest
loue
:
They
must
therefore
affirme
,
if
they
will
be
constant
to
themselues
,
that
Christ
,
in
dying
,
loued
with
his
greatest
loue
,
Iudas
,
Pilate
,
yea
Cain
and
Pharaoh
,
who
were
already
in
hell
.
XVIII
.
The
conferrers
at
the
Hage
,
doe
endeauour
to
quit
themselues
:
If
(
say
they
)
to
loue
in
the
highest
degree
,
is
not
onely
to
merit
saluation
,
but
also
to
bestow
it
,
we
denie
that
Christ
did
generally
loue
all
those
,
in
the
highest
degree
,
for
whom
he
died
.
They
therefore
condemne
Christ
,
and
accuse
him
of
a
lie
,
who
will
haue
this
to
be
the
greatest
degree
of
loue
,
to
die
for
one
.
And
it
is
impossible
that
Christ
should
loue
any
one
in
the
highest
degree
of
loue
,
but
that
also
hee
should
bestow
saluation
vpon
him
.
And
if
these
things
could
be
separated
,
yet
this
would
remaine
firme
and
sure
,
that
Christ
loued
him
with
his
greatest
loue
for
whom
hee
died
,
although
hee
hath
not
afterwards
bestowed
saluation
vpon
him
,
because
the
greatnesse
of
the
loue
of
Christ
,
is
to
be
esteemed
,
not
by
the
profit
that
commeth
to
him
for
whom
hee
died
,
but
by
the
greatnesse
of
the
sorrowes
which
hee
suffered
for
him
:
Yea
,
whosoeuer
shall
weigh
these
things
,
in
the
exact
scale
of
iudgement
,
shall
finde
that
it
is
greater
loue
to
suffer
death
for
one
,
to
procure
for
him
some
little
good
,
then
to
procure
great
good
.
So
it
is
more
flagrant
loue
to
expose
himselfe
to
death
,
that
his
friend
might
not
be
hurt
,
no
not
a
little
,
then
if
he
should
doe
it
,
that
his
friend
should
not
perish
by
being
burnt
aliue
.
XIX
.
Nor
doe
they
escape
by
the
distinction
of
this
loue
,
into
Antecedent
and
Consequent
,
seeing
the
Antecedent
loue
wherewith
they
will
haue
Iudas
,
and
Pharaoh
to
be
loued
by
Christ
,
cannot
but
be
the
greatest
,
and
that
beyond
which
(
as
Christ
himselfe
witnesseth
)
none
can
be
extended
.
These
are
not
two
loues
,
to
be
willing
to
haue
mercy
before
faith
,
and
to
be
willing
to
saue
after
faith
;
but
they
are
two
effects
of
one
and
the
same
loue
.
XX.
And
if
Christ
by
his
death
was
the
pledge
,
and
price
of
redemption
for
Iudas
,
Pharaoh
,
Saul
,
&c.
The
marke
of
iniustice
would
be
set
vpon
God
,
who
hath
taken
two
punishments
for
the
same
sinnes
,
when
the
first
satisfaction
did
suffice
,
and
hath
twice
giuen
iudgement
vpon
the
same
thing
:
For
once
they
were
dead
in
Christ
,
seeing
Christ
sustained
their
person
vpon
the
crosse
,
and
yet
the
same
men
doe
die
the
eternall
death
in
their
owne
persons
.
Thence
also
it
will
follow
that
Christ
did
in
vaine
beare
the
punishments
due
to
Iudas
and
Pharaoh
,
and
that
hee
in
vaine
made
himselfe
a
pledge
for
them
:
For
surely
if
Christ
on
the
crosse
,
was
the
pledge
of
all
and
seuerall
men
,
and
made
himselfe
for
them
as
a
surety
,
it
must
needes
be
,
that
hee
supplied
their
place
on
the
crosse
,
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
truely
the
following
words
of
the
Apostle
doe
argue
,
that
he
doth
not
speake
of
all
men
in
the
whole
world
,
but
of
all
those
to
whom
the
fruit
of
the
resurrection
of
Christ
doth
pertaine
,
and
who
are
become
new
creatures
.
XXI
.
That
reconciliation
is
purchased
onely
for
the
elect
,
the
Apostle
teacheth
,
Rom.
5.11
.
Wee
ioy
in
God
,
through
Iesus
Christ
our
Lord
,
by
whom
wee
haue
now
receiued
reconciliation
.
Did
S.
Paul
so
greatly
reioyce
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
prop●tiation
without
faith
,
and
therefore
no
obtaining
of
reconciliation
.
For
hereby
it
is
perceiued
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
foure
and
thirtieth
verse
of
the
same
Epistle
,
it
is
not
onely
said
that
Christ
died
for
the
elect
,
but
because
that
Christ
died
for
them
;
the
Apostle
doth
thence
inferre
that
no
accusation
can
be
laid
against
them
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
iustifieth
:
Who
shall
condemne
?
It
is
Christ
that
died
,
&c.
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
vnderstood
in
that
sence
which
I
said
at
the
beginning
,
to
wit
,
that
Christ
by
his
death
did
not
obtaine
reconciliation
and
saluation
for
them
.
XXIII
.
Those
for
whom
Christ
obtained
reconciliation
and
remission
of
sinnes
,
for
those
he
also
prayed
and
made
intercession
:
But
he
doth
not
make
intercession
nor
pray
for
the
world
,
but
onely
for
the
faithfull
,
as
Christ
himselfe
saith
,
Iohn
17.9
.
I
pray
for
them
,
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
giuen
me
.
It
is
no
doubt
but
that
by
the
world
those
that
doe
not
beleeue
are
to
be
vnderstood
,
and
those
that
haue
not
receiued
the
grace
of
Christ
,
amongst
whom
also
are
refractary
persons
:
For
these
,
Christ
saith
,
he
doth
not
pray
;
Now
all
men
are
such
by
nature
,
being
destitute
,
not
onely
of
faith
,
but
also
of
the
power
of
beleeuing
.
But
among
these
,
God
giueth
some
men
to
Christ
,
to
whom
also
hee
giueth
faith
in
Christ
:
For
these
alone
Christ
doth
professe
that
he
maketh
intercession
to
his
father
.
XXIV
.
Here
the
sectaries
after
their
manner
doe
vse
a
sleight
distinction
:
For
they
make
a
double
intercession
;
one
generall
,
whereby
Christ
doth
make
intercession
for
all
,
the
other
particular
,
whereby
hee
doth
make
intercession
onely
for
the
faithfull
.
By
the
first
,
reconciliation
of
sinnes
is
obtained
;
by
the
other
,
the
applying
of
reconciliation
and
saluation
:
But
this
generall
intercession
is
plainely
needelesse
;
for
in
vaine
is
reconciliation
asked
,
without
the
application
of
saluation
.
By
that
generall
intercession
,
Christ
eyther
asked
saluation
for
Iudas
and
Pilate
,
or
else
hee
did
not
aske
:
If
he
asked
not
,
his
intercession
was
to
no
purpose
;
If
he
asked
,
he
suffered
the
repulse
,
and
so
in
vaine
he
made
intercession
:
But
hee
himselfe
saith
,
Iohn
11.42
.
that
he
was
alwaies
heard
by
his
father
.
But
perhaps
they
will
haue
Christ
to
haue
asked
the
application
of
saluation
for
all
men
,
on
a
condition
,
to
wit
,
if
they
will
beleeue
;
and
with
this
respect
,
that
they
should
beleeue
:
Truely
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
beleeue
,
doth
plainely
declare
that
he
doth
not
pray
for
them
which
doe
not
beleeue
:
Wherefore
Christ
himselfe
doth
restraine
his
sending
into
the
world
,
and
therefore
also
his
intercession
,
to
the
faithfull
alone
,
Iohn
3.13
.
God
so
loued
the
world
,
that
he
sent
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
There
you
see
that
not
onely
the
fruit
or
application
of
the
donation
and
giuing
of
the
Sonne
(
that
I
may
so
speake
)
but
also
the
donation
it selfe
doth
belong
onely
to
beleeuers
.
XXV
.
But
it
is
worth
the
labour
to
know
what
that
particular
intercession
is
,
with
which
(
as
these
sectaries
doe
confesse
)
Christ
,
Iohn
17.
doth
make
intercession
for
the
faithfull
alone
,
and
to
know
what
it
is
that
he
asketh
by
it
.
Father
(
saith
he
)
keepe
them
:
And
a
little
after
,
I
pray
thee
that
thou
wouldest
keepe
them
from
the
euill
.
If
this
intercession
be
peculiar
to
the
faithfull
,
I
doe
not
see
what
remaineth
for
the
generall
intercession
:
For
without
these
things
all
intercession
is
vaine
.
And
seeing
in
the
Lords
prayer
these
two
things
are
asked
ioyntly
,
and
together
,
to
wit
,
remission
of
sinnes
,
and
freedome
from
euill
,
who
would
endure
such
a
bold
forgery
,
whereby
the
Arminians
doe
pull
asunder
these
things
,
and
will
haue
Christ
to
obtaine
remission
of
sinnes
for
all
,
but
not
freedome
from
the
euill
?
XXVI
.
And
if
Christ
prayeth
for
all
,
he
prayeth
also
for
them
whom
hee
knoweth
doe
sinne
the
sinne
vnto
death
,
for
which
Saint
Iohn
doth
not
suffer
vs
to
pray
,
Iohn
.
5.16
.
XXVII
.
Yea
,
the
Arminians
here
are
not
constant
to
themselues
,
when
they
say
that
Christ
did
intercede
by
a
particular
intercession
for
the
faithfull
,
and
for
those
whom
the
father
gaue
to
the
Sonne
;
for
seeing
they
teach
that
the
faithfull
&
godly
men
may
fall
from
the
faith
&
be
condemned
,
it
appeareth
that
they
will
haue
Christ
to
intercede
for
many
reprobates
by
a
particular
intercession
,
if
many
of
the
faithfull
are
reprobates
.
XXVIII
.
Arminius
,
p
70.
against
Perkins
,
doth
bring
for
this
purpose
many
things
,
which
I
doe
not
know
whether
they
will
be
alowed
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
wil
haue
the
sacrificing
of
Christ
;
to
pertaine
to
his
meriting
,
&
his
intercession
to
pertain
to
the
application
of
his
merit
.
These
things
seeme
to
me
to
be
repugnant
,
not
onely
to
the
truth
,
but
euen
to
common
sence
:
For
whosoeuer
doth
prepare
himselfe
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
himselfe
for
a
sacrifice
.
And
whosoeuer
doth
offer
a
price
of
redemption
,
doth
first
intreate
this
price
may
be
receiued
,
as
that
Chryses
in
Homer
speaking
thus
:
Iliad
.
●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Release
to
me
my
louing
daughter
,
and
accept
the
gifts
.
See
in
the
first
place
his
prayers
,
and
then
the
offering
of
the
price
:
Therefore
intercession
doth
necessarily
goe
before
the
sacrifice
.
Arminius
addes
.
It
is
true
indeede
that
Christ
,
in
the
daies
of
his
flesh
,
offered
vp
prayers
and
teares
to
God
the
father
;
but
those
prayers
were
not
made
for
the
obtaining
of
those
good
things
he
merited
for
vs
,
(
that
is
,
for
the
obtaining
of
saluation
)
but
for
the
assistance
of
the
spirit
,
that
he
might
stand
in
the
combat
.
An
impious
and
wicked
opinion
;
for
by
it
,
it
is
denyed
that
Christ
prayed
for
our
saluation
before
he
died
;
when
yet
,
Iohn
17.
hee
prayeth
thus
before
his
death
:
Keepe
them
in
thy
name
.
And
,
Father
,
I
desire
that
those
which
thou
hast
giuen
me
,
may
be
with
me
,
that
they
may
see
the
glory
which
thou
hast
giuen
me
.
Arminius
himselfe
is
ashamed
of
so
false
a
doctrine
;
for
by
a
certaine
doubtfull
Epanorthosis
,
or
correction
,
he
doth
seeme
to
condemne
that
which
hee
said
;
for
he
addes
.
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
certaine
.
But
what
is
this
against
Perkins
,
who
saith
,
that
Christ
doth
not
sacrifice
himselfe
for
them
for
whom
hee
doth
not
pray
?
Surely
these
things
which
Arminius
doth
heape
vp
,
are
nothing
to
the
purpose
,
nor
doe
they
touch
the
matter
:
For
although
the
prayers
which
Christ
offered
vp
for
our
saluation
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
himselfe
for
them
for
whom
hee
doth
not
pray
:
For
the
death
of
Christ
had
not
beene
a
sacrifice
,
vnlesse
hee
had
prayed
that
it
might
be
accepted
of
the
father
,
for
their
life
for
whom
he
died
:
For
griefe
and
torment
is
not
of
its
owne
nature
a
sacrifice
,
vnlesse
there
be
also
such
a
petition
.
XXIX
.
I
doe
not
deny
,
but
that
Christ
in
his
death
prayed
for
them
that
crucified
him
:
But
I
denie
that
he
prayed
for
all
without
exception
,
but
for
them
alone
who
did
it
by
ignorance
;
for
he
saith
:
Father
forgiue
them
,
for
they
know
not
what
they
doe
,
Luke
23.24
.
Whom
a
little
after
,
as
Saint
Luke
doth
testifie
,
were
conuerted
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
hee
wept
ouer
the
inhabitants
of
Ierusalem
,
the
fall
and
reiection
of
which
Citty
,
as
he
was
God
he
had
decreed
.
XXX
.
And
when
the
sectaries
doe
deny
,
that
Christ
on
the
crosse
sustained
the
person
of
the
elect
,
they
doe
openly
impugne
that
speech
of
Christ
,
Iohn
10.11
.
I
am
that
good
shepheard
,
the
good
shepheard
giueth
his
life
for
his
sheepe
.
And
Iohn
15.13
.
Greater
loue
then
this
hath
no
man
,
that
one
should
lay
downe
his
life
for
his
friends
.
And
Ephes.
5.25
.
Christ
loued
his
Church
and
gaue
himselfe
for
it
.
Christ
therefore
died
for
his
sheepe
;
for
his
friends
;
for
his
Church
;
and
what
are
these
but
the
faithfull
and
elect
?
Can
Pharaoh
,
Iudas
,
&c.
in
any
respect
,
be
called
the
sheepe
of
Christ
?
The
Arminians
answere
,
that
they
are
called
sheepe
,
not
in
respect
of
the
present
condition
,
but
of
that
to
come
.
A
vaine
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
conuersion
,
Iohn
10.16
.
For
they
are
called
sheepe
,
not
onely
because
they
were
to
gather
themselus
to
the
fould
of
Christ
,
but
because
God
in
his
eternall
counsell
,
decreed
to
giue
them
faith
,
by
which
they
might
gather
themselues
to
the
fould
of
Christ
:
For
if
they
had
not
beene
giuen
to
Christ
,
vntill
they
had
ioyned
themselues
to
Christ
by
faith
,
they
had
giuen
themselues
to
Christ
,
before
God
had
giuen
them
to
Christ
.
XXXI
.
In
the
meane
time
it
is
to
be
obserued
,
with
what
fidelity
these
sectaries
doe
deale
here
:
For
they
will
haue
God
to
haue
chosen
those
that
beleeue
:
Neither
doe
we
deny
it
,
so
that
by
beleeuers
,
those
be
vnderstood
,
who
are
to
beleeue
by
the
gift
of
God
,
and
those
to
whom
God
hath
decreed
to
giue
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
wee
speake
of
Election
,
we
say
that
beleeuers
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
reiected
by
these
sectaries
,
as
absurd
:
And
yet
the
same
men
a
little
after
doe
vse
the
same
thing
,
and
yeeld
to
our
part
:
For
they
will
haue
that
speech
,
I
giue
my
life
for
my
sheepe
,
to
be
taken
in
respect
,
not
of
the
present
condition
,
but
of
the
future
;
and
that
they
are
called
sheepe
,
because
they
shall
gather
themselues
to
the
fould
of
Christ
.
There
is
no
cause
therfore
why
they
should
so
much
be
moued
,
when
we
say
,
that
beleeuers
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
saluation
.
That
which
pleaseth
them
,
when
themselues
say
it
,
ought
not
to
displease
them
when
it
is
vsed
by
vs
:
Especially
seeing
the
Scripture
doth
neuer
expresly
say
,
that
beleeuers
are
elected
;
but
doth
cleerely
pronounce
that
Christ
died
for
his
sheepe
,
and
for
the
Church
.
XXXII
.
For
these
causes
the
holy
Scriptures
,
which
doth
sometimes
say
that
Christ
died
for
all
,
in
that
sence
which
I
haue
said
,
doth
oftentimes
shorten
and
restraine
that
generall
speech
,
laying
,
that
the
blood
of
Christ
was
shed
for
many
,
Matth.
26.28
.
And
that
the
sonne
of
man
came
,
that
he
might
giue
his
life
,
a
redemption
for
many
.
And
,
that
he
was
offered
once
for
the
sinnes
of
many
.
Heb.
9.28
.
XXXIII
.
And
if
you
would
fetch
the
matter
from
the
beginning
,
and
from
the
couenant
which
God
made
with
Adam
,
you
shall
finde
that
this
couenant
doth
belong
onely
to
them
alone
,
whose
heele
the
Serpent
bruiseth
,
and
whom
hee
hurteth
with
a
light
wound
,
and
therefore
onely
to
the
faithfull
,
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
,
Iudas
,
&c.
It
must
needs
be
,
that
Christ
redeemed
them
:
But
he
hath
not
redeemed
them
,
because
they
alway
doe
and
shall
remaine
captiue
:
Nor
is
it
credible
that
Christ
would
pay
the
price
of
redemption
for
them
,
whom
he
knew
were
neuer
to
be
freed
;
or
that
Sathan
could
take
away
those
soules
,
redeemed
by
Christ
with
so
great
a
price
.
XXXV
.
Saint
Paul
,
2
Cor.
5.20
.
saith
,
That
God
was
in
Christ
,
reconciling
the
world
vnto
himselfe
.
If
by
the
world
,
are
vnderstood
all
and
seuerall
men
without
exception
;
it
must
be
beleeued
,
that
not
onely
reconciliation
was
obtained
for
all
and
seuerall
men
,
but
also
that
they
are
reconciled
in
act
;
and
that
Iudas
and
Pharaoh
were
sometimes
among
the
friends
of
God
:
which
thing
,
Arminius
himselfe
doth
not
dare
to
say
.
XXXVI
.
Finally
,
if
Christ
hath
obtained
reconciliation
for
all
men
,
euen
for
them
who
are
without
the
couenant
,
then
no
man
shall
be
borne
without
the
couenant
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
subiect
to
the
curse
:
For
how
can
any
one
be
borne
subiect
to
the
curse
,
if
reconciliation
is
obtained
with
God
,
for
all
men
,
without
exception
.
CHAP.
XXIX
.
The
obiections
of
the
Arminians
are
dissolued
,
by
which
they
endeauour
to
maintaine
and
confirme
the
obtaining
of
saluation
for
all
men
.
THE
Arminians
make
many
obiections
against
these
things
,
but
preuaile
nothing
.
First
,
they
flourish
with
places
of
Scripture
,
and
then
they
handle
the
matter
with
other
reasons
.
I.
They
bring
that
place
of
Saint
Iohn
,
Chaper
3.
Verse
16.
Where
God
is
said
to
haue
so
loued
the
world
,
that
he
gaue
his
Sonne
:
which
place
wee
haue
already
taught
,
doth
hurt
Arminius
;
and
that
the
sending
of
the
same
,
is
in
the
following
words
,
restrained
to
the
beleeuers
alone
.
Whence
it
is
manifest
,
that
Christ
was
not
sent
,
but
to
saue
them
who
were
to
beleeue
.
I
might
say
that
the
world
is
here
taken
for
the
faithfull
alone
;
as
,
Iohn
6.33
.
and
1
Tim.
3.16
.
and
H●b.
2.5
.
But
although
we
grant
,
that
by
the
world
all
mankinde
are
contained
in
the
whole
,
yet
it
will
not
thence
follow
,
that
Christ
purchased
saluation
for
all
,
and
particular
men
:
for
the
obtaining
of
the
saluation
of
some
men
,
doth
abundantly
testifie
,
that
mankinde
is
loued
by
God
.
II
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
loued
the
world
,
that
he
gaue
his
onely
bego●ten
Sonne
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
According
to
the
doctrine
of
Arminius
,
this
must
be
the
sense
of
these
words
;
God
so
loued
all
mankinde
,
with
a
loue
wherewith
he
hath
not
willed
their
saluation
,
that
he
decreed
to
send
his
sonne
,
before
he
thought
of
sauing
man
,
to
purchase
for
himselfe
the
power
of
sauing
man
,
and
afterward
he
decreed
to
giue
euery
man
power
of
beleeuing
,
if
he
himselfe
would
,
that
so
he
might
haue
eternall
life
.
A
monster
of
Doctrine
,
and
a
new
Gospell
.
III.
They
assault
vs
also
with
the
words
of
Saint
Iohn
,
1
Epist.
2.
Chap.
2.
v.
where
Christ
is
said
to
be
the
propitiation
for
the
sinnes
of
the
whole
world
.
And
out
of
the
first
Chapter
of
Saint
Iohn
;
where
hee
is
called
the
Lambe
,
taking
away
the
sins
of
the
world
.
But
by
these
,
they
effect
nothing
;
for
this
is
said
,
because
in
the
whole
world
no
mans
sinnes
are
remitted
,
but
by
Christ
.
In
the
same
sense
that
1
Cor.
15.22
.
Saint
Paul
saith
,
In
Christ
all
men
are
made
aliue
;
because
no
man
is
made
aliue
,
but
by
him
.
So
hee
that
should
say
,
that
Hypocrates
taught
all
Graecia
and
Italy
the
art
of
Physicke
,
did
not
say
that
all
and
seuerall
men
of
Graecia
and
Italy
learned
Physicke
of
him
,
but
that
no
man
learned
Physicke
but
from
him
.
For
it
is
manifest
,
that
Christ
hath
not
taken
away
the
sinnes
of
all
and
seuerall
men
,
because
very
many
remaine
in
sinne
,
and
are
condemned
for
their
sinnes
.
IV.
They
doe
colourably
boast
of
that
place
,
1
Tim.
2.4
God
would
haue
all
men
to
be
saued
,
and
come
to
the
knowledge
of
the
truth
.
And
,
Verse
6.
Christ
gaue
himfelfe
a
ransome
for
all
.
Also
that
to
Titus
,
Chap.
2.
The
grace
of
God
,
that
bringeth
saluation
vnto
all
men
,
hath
appeared
:
But
that
here
,
by
all
,
are
vnderstood
any
;
and
men
,
of
whatsoeuer
state
and
condition
,
the
very
context
and
coherence
of
the
place
doth
proue
.
In
that
place
to
Timothy
,
the
Apostle
would
haue
Kings
to
be
prayed
for
;
in
that
place
to
Titus
,
hee
commandeth
seruants
to
be
faithfull
,
and
not
to
purlome
.
Of
this
exhortation
,
this
is
the
cause
and
reason
;
because
the
promise
of
saluation
did
belong
to
Kings
,
although
at
that
time
they
were
strangers
from
Christ
;
and
to
seruants
,
although
they
were
of
an
abiect
and
base
state
;
neither
is
any
condition
of
men
excluded
from
saluation
.
Saint
Austin
doth
thus
take
this
place
of
the
first
to
Timothy
,
Enchirid.
ad
Laurent
.
Cap.
103.
And
Thomas
in
his
commentary
vpon
this
Epistle
.
And
this
thing
is
confirmed
by
the
very
words
of
the
Apostle
;
for
he
saith
,
God
would
haue
all
men
be
saued
,
and
come
to
the
knowledge
of
the
truth
:
Now
it
is
manifest
by
experience
,
that
God
doth
not
giue
,
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
hearbs
.
And
Mat.
9.35
.
Christ
healed
,
omnem
morbum
,
euery
disease
,
for
euery
kinde
of
disease
.
You
haue
the
like
example
,
Colos.
1.28
.
In
this
sense
,
Heb.
2.
Christ
is
said
to
haue
dyed
for
all
.
VI.
Furthermore
,
there
is
no
doubt
,
but
that
the
Apostle
commandeth
vs
to
pray
,
not
onely
for
Kings
in
generall
,
but
also
for
all
seuerall
Kings
.
For
we
,
to
whom
the
secrets
of
Election
are
vnknowne
,
ought
to
hope
well
of
euery
one
:
But
he
that
commandeth
vs
to
pray
for
Nero
,
doth
not
therefore
determine
that
God
will
saue
Nero
,
but
onely
forbiddeth
vs
to
despaire
of
him
.
VII
.
The
sense
therefore
of
these
words
,
God
would
haue
all
men
to
be
saued
;
is
this
:
God
doth
inuite
men
of
all
sorts
to
saluation
,
and
doth
exclude
no
condition
of
men
from
saluation
.
For
if
God
should
absolutely
will
,
or
should
seriously
desire
all
and
particular
men
to
be
saued
,
there
would
not
be
wanting
meanes
to
him
,
whereby
he
might
effect
what
hee
would
,
and
be
made
partaker
of
his
desire
,
his
iustice
yet
remaining
intire
,
and
mans
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
meate
,
for
whom
Christ
dyed
:
For
to
destroy
there
,
is
not
to
condemne
,
but
to
scandalize
and
to
offend
the
conscience
of
any
;
by
which
deede
,
as
much
as
is
in
vs
,
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
scandall
,
and
to
slacken
him
that
is
doing
the
workes
of
piety
.
IX
.
In
the
second
Epistle
of
Peter
,
Chap
2.
Vers.
1.
Christ
is
said
to
haue
redeemed
the
false
Prophets
,
who
denyed
him
:
but
there
it
is
not
spoken
of
redemption
from
eternall
death
,
but
of
the
freedome
from
ignorance
and
errour
,
and
the
darkenesse
of
that
age
,
by
the
light
of
the
Gospell
,
which
those
false
Prophets
did
corrupt
,
by
the
mingling
of
false
doctrine
:
For
to
take
redemption
for
any
kinde
of
freedome
,
is
vsuall
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
conuerted
,
neither
doth
he
reiect
any
one
:
But
he
is
not
bound
to
restore
to
all
,
those
powers
which
were
lost
by
mans
fault
,
nor
to
giue
faith
to
all
,
seeing
man
by
his
owne
fault
brought
vpon
himselfe
the
inability
of
beleeuing
,
as
wee
haue
proued
at
large
in
the
eleauenth
Chapter
.
XI
.
Ezechiel
18.23
.
God
saith
these
words
;
I
am
not
delighted
with
the
death
of
a
sinner
,
but
that
he
should
be
conuerted
,
and
liue
.
These
words
say
nothing
else
,
then
that
God
will
not
the
death
of
that
sinner
who
is
conuerted
:
But
if
he
be
not
conuerted
,
Arminius
himselfe
will
not
deny
,
but
that
God
doth
will
his
death
;
as
the
Iudge
doth
will
the
punishment
of
him
that
is
guilty
.
God
is
not
delighted
with
the
death
of
a
sinner
,
as
hee
is
a
man
,
but
yet
no
man
can
deny
,
but
that
God
loueth
the
execution
of
his
iustice
.
XII
.
Indeede
in
the
1
Tim.
4.10
.
God
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sauiour
of
all
men
.
But
the
Apostle
there
speaketh
of
the
preseruation
in
this
present
life
,
and
of
the
prouidence
of
God
,
which
is
extended
to
the
preseruation
of
all
men
:
which
care
,
Dauid
,
Psal.
36.
doth
extend
euen
to
the
beasts
,
for
there
God
is
called
the
preseruer
of
men
and
beasts
.
The
precedent
words
of
the
Apostle
doth
declare
this
:
We
hope
in
the
liuing
God
;
for
he
speaketh
of
God
,
as
he
doth
giue
life
to
things
created
by
him
.
Alike
place
you
haue
,
Act.
17.25
.
XIII
.
Arminius
,
pag.
220.
against
Perkins
,
doth
bring
the
promise
made
to
Adam
,
concerning
the
seede
of
the
Woman
,
which
saith
hee
,
doth
belong
to
all
particular
men
.
I
answere
,
that
by
this
promise
it
is
onely
promised
that
Sathan
shall
be
ouercome
,
by
the
seede
of
the
Woman
;
but
that
it
belongeth
to
all
and
particular
men
,
it
is
no
where
said
.
The
doctrine
of
the
Gospell
preached
to
Adam
,
doth
not
so
pertaine
to
all
his
posteritie
,
as
the
precepts
of
the
naturall
law
;
because
the
obedience
of
the
law
is
a
naturall
debt
;
but
the
doctrine
of
the
Gospell
is
a
supernaturall
remedy
.
Thence
it
is
that
the
sinne
of
Adam
against
the
law
of
God
,
is
imputed
to
all
his
posteritie
;
but
his
faith
,
by
which
he
beleeued
the
Gospell
,
is
not
imputed
to
his
posteritie
.
Nor
if
Adam
,
by
his
incredulitie
,
had
refused
the
promise
of
the
seede
of
the
woman
,
had
therefore
his
posteritie
fell
from
the
hope
of
saluation
:
Nay
,
what
that
this
promise
of
the
seede
of
the
Woman
,
to
breake
the
Serpents
head
,
is
manifestly
restrained
to
the
faithfull
alone
?
For
Sathan
doth
bruise
the
heele
of
the
children
of
God
alone
,
seeing
he
killeth
the
rest
with
a
deadly
wound
.
XIV
.
The
Arminians
being
driuen
from
the
holy
Scripture
,
flie
to
their
reasons
:
and
as
they
vse
the
Scripture
without
reason
,
so
they
vrge
reasons
without
Scripture
.
They
charge
vpon
vs
this
syllogisme
,
as
it
were
with
a
great
dart
,
when
yet
it
is
but
a
slender
twig
.
Whatsoeuer
all
men
are
bound
to
beleeue
,
is
true
.
But
all
men
are
bound
to
beleeue
that
Christ
dyed
for
them
:
Therefore
that
is
true
.
The
minor
part
of
this
Syllogisme
is
false
,
and
doth
beare
many
exceptions
For
they
to
whom
Christ
hath
not
beene
preached
,
and
who
haue
heard
nothing
of
the
death
of
Christ
,
are
not
bound
to
beleeue
that
Christ
dyed
for
them
,
which
yet
are
the
greatest
part
of
the
world
:
Neither
are
they
,
to
whom
Christ
is
preached
,
bound
to
beleeue
absolutely
and
without
condition
that
Christ
died
for
them
,
but
on
this
condition
,
if
they
be
conuerted
:
For
if
they
shall
perseuere
in
impenitency
,
they
are
bound
to
beleeue
that
the
death
of
Christ
doth
nothing
pertaine
to
them
.
XV.
Arminius
,
pag.
77.
against
Perkins
,
and
his
sectaries
,
doe
repeate
and
heape
vp
these
things
,
euen
to
tediousnesse
.
If
there
be
any
,
for
whose
sinnes
God
would
not
haue
satisfaction
to
be
made
to
himselfe
by
the
death
of
Christ
,
then
in
no
right
can
faith
be
required
of
them
,
nor
can
Christ
be
made
their
iudge
,
neither
can
the
reprobate
be
blamed
for
refusing
the
grace
of
redemption
,
because
it
did
not
pertaine
to
him
.
I
answere
,
all
these
things
are
grounded
on
this
false
supposition
,
that
faith
is
required
of
all
men
:
for
wee
haue
already
taught
,
that
it
is
not
required
of
them
who
neuer
had
any
meanes
to
know
Christ
;
as
also
that
they
to
whom
Christ
is
preached
,
are
not
bound
absolutely
and
without
condition
,
to
beleeue
that
they
are
redeemed
by
the
death
of
Christ
,
but
on
this
condition
,
that
they
be
conuerted
.
They
to
whom
the
Gospell
hath
not
beene
preached
,
shall
not
be
condemned
for
the
reiection
of
the
Gospell
,
but
for
the
breach
of
the
Law
:
of
which
iudgement
,
Christ
by
his
father
is
appointed
to
be
the
Iudge
;
who
doth
leaue
vnder
the
Law
,
those
whom
he
doth
not
saue
by
the
Gospell
.
But
they
who
by
their
incredulity
,
haue
refused
the
grace
offred
them
by
the
Gospell
,
are
iustly
condemned
for
refusing
that
grace
,
not
because
they
haue
reiected
that
which
pertaineth
to
vnbeleeuers
and
impenitent
persons
,
but
because
hauing
despised
the
condition
,
they
haue
neglected
that
which
was
offered
to
them
vnder
the
condition
of
beleeuing
;
which
condition
,
although
they
cannot
fulfill
by
their
naturall
powers
,
yet
it
is
their
debt
,
for
man
himselfe
,
by
his
owne
fault
,
brought
vpon
himselfe
the
disabilitie
of
beleeuing
,
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
vnto
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
vnto
them
:
But
they
therefore
reiect
it
,
because
they
loue
not
Christ
,
and
they
are
led
to
the
contempt
of
it
by
their
owne
will
:
For
Reprobates
doe
not
therefore
beleeue
,
because
saluation
doth
not
belong
vnto
them
;
but
rather
,
saluation
doth
not
belong
vnto
them
,
because
they
doe
not
beleeue
,
and
they
draw
destruction
to
themselues
,
by
their
owne
incredulity
and
impenitency
.
It
is
true
indeede
,
that
reprobation
is
the
cause
why
God
will
not
giue
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
,
Iohn
.
10.16
Yee
beleeue
not
because
ye
are
not
of
my
sheepe
,
is
so
to
be
taken
as
if
hee
had
said
,
Therefore
God
doth
not
giue
you
faith
,
which
is
peculiar
to
the
elect
,
because
yee
are
not
elected
.
XVI
.
This
is
the
obiection
of
Greuinchouius
,
P.
19.
If
election
be
before
the
obtayning
of
saluation
,
then
God
first
decreed
of
the
communicating
of
saluation
,
before
he
decreed
of
the
obtaining
of
it
.
But
I
am
so
far
from
thinking
this
to
be
absurd
,
that
I
beleeue
it
is
plainely
necessary
:
For
it
is
alwaies
first
thought
of
the
end
,
before
of
the
meanes
to
the
end
.
The
saluation
of
man
was
the
end
God
propounded
to
himselfe
;
that
this
was
the
end
is
hence
manifest
,
because
this
is
last
in
execution
:
Therefore
God
first
thought
of
giuing
saluation
,
before
he
thought
of
the
obtayning
of
saluation
by
Christ
,
because
this
is
the
meanes
by
which
he
doth
leade
vs
to
saluation
.
XVII
.
The
same
man
,
Page
87.
doth
thus
dispute
:
They
to
whom
this
price
(
being
fit
to
saue
them
)
is
offered
,
if
they
themselues
will
embrace
it
,
for
them
also
it
is
payed
by
the
purpose
of
God
:
But
it
is
offered
to
Reprobates
on
this
condition
,
if
they
will
embrace
it
;
therefore
it
is
payed
also
for
them
by
the
purpose
of
God
.
I
answere
,
that
the
minor
part
is
not
vniuersally
true
;
for
this
price
is
not
offered
for
all
the
Reprobates
;
and
the
maior
part
doth
offend
against
the
rules
of
precognition
or
supposition
,
which
will
haue
the
subiect
of
euery
Axiome
or
sentence
,
to
be
,
or
to
haue
being
.
For
examples
sake
;
this
sentence
,
Whosoeuer
fulfilleth
the
law
is
saued
,
is
not
false
:
But
the
falshood
of
it
is
in
the
presupposition
,
whereby
it
is
presupposed
,
That
some
men
fulfill
the
Law
.
The
Maior
of
this
Sylogisme
hath
the
same
fault
:
For
the
subiect
of
it
,
is
imaginary
and
not
existent
:
For
the
subiect
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
certaine
that
they
will
not
,
and
that
they
cannot
will
;
of
which
disabilitie
man
himselfe
is
the
cause
:
Neither
is
this
price
offered
to
the
Elect
if
they
will
,
but
God
in
offering
that
price
,
doth
worke
in
them
that
they
should
will
.
XVIII
.
And
when
they
speake
of
the
sufficiency
of
the
death
of
Christ
,
as
they
extoll
the
efficacy
of
it
,
so
they
say
that
it
is
sufficient
,
not
onely
for
men
,
but
also
for
the
diuells
.
Which
if
it
be
true
,
it
must
needes
be
,
that
God
doth
take
away
and
cut
off
something
from
the
price
of
the
death
of
his
Sonne
;
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
diuine
nature
,
yet
I
denie
that
his
death
is
fit
for
the
redemption
of
diuels
,
because
the
iustice
of
God
requireth
,
that
man
who
sinned
,
should
beare
the
punishment
,
and
it
was
needfull
that
the
mediator
betweene
God
and
man
should
haue
reference
to
both
,
in
the
communion
of
his
nature
:
Therefore
to
saue
man
,
he
tooke
not
the
Angels
,
but
the
seede
of
Abraham
,
Heb.
2.
And
if
the
death
of
a
man
is
sit
to
satisfie
for
the
sinnes
of
Angels
,
then
the
torments
of
an
Angell
,
if
Christ
had
taken
the
nature
of
Angells
,
had
beene
fit
to
satisfie
for
the
sinnes
of
man
.
Finally
,
when
it
is
spoken
of
the
fitnesse
,
is
not
to
be
disputed
of
the
sufficiency
:
For
otherwise
,
it
might
also
be
disputed
whether
the
death
of
Christ
be
sufficient
to
saue
Horses
or
Beetles
,
and
to
giue
them
immortality
;
which
surely
is
not
without
impietie
.
XIX
.
These
in
a
manner
are
the
arguments
wherwith
these
innouators
do
defend
themselus
:
But
they
doe
exagitate
and
wrong
our
opinion
,
after
their
owne
manner
,
which
is
euill
;
for
they
change
it
before
they
impugne
it
:
By
this
meanes
they
doe
not
refute
our
opinion
,
but
their
owne
forgeries
.
For
examples
sake
,
Christ
,
Iohn
3.17
.
speaketh
thus
:
God
sent
not
his
sonne
into
the
world
,
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saued
.
Greuinchouius
,
Page
21.
doth
faigne
that
wee
thus
interprete
this
place
:
God
sent
his
Sonne
into
the
Elect
;
When
notwithstanding
there
,
by
the
world
,
is
manifestly
vnderstood
this
region
of
the
earth
,
and
his
habitation
among
men
.
He
,
wantonly
sporting
with
an
vnconstant
licentiousnesse
,
doth
attribute
many
such
things
to
vs
.
This
one
example
which
I
will
adde
shall
be
instead
of
many
,
Page
76.
hee
doth
bring
vs
in
thus
speaking
:
Ye
Reprobates
,
why
doe
you
cease
;
Hauing
gotten
so
fit
a
price
of
redemption
,
that
if
ye
will
beleeue
,
or
eate
through
a
Rock
,
ye
may
goe
right
from
hence
into
the
kingdome
of
Heauen
?
And
a
little
after
,
Hee
hath
also
vouchsafed
you
,
to
wit
,
the
Reprobates
,
his
calling
,
although
ye
are
appointed
to
eternall
punishments
,
for
no
desert
of
yours
,
that
being
more
blinded
and
stupified
,
ye
might
procure
to
your selues
a
greater
iudgement
.
Behold
the
mans
pastime
,
and
his
Theologicall
spleene
.
I
doe
not
doubt
but
his
heart
leapt
for
ioy
when
hee
writ
these
things
,
as
a
thing
brauely
carried
:
But
the
good
man
doth
trifle
,
and
fight
with
his
owne
shadow
,
for
these
things
doe
quite
differ
from
our
opinion
.
For
we
doe
not
command
the
Reprobates
,
that
is
,
they
that
perseuere
in
impenitency
&
vnbeleefe
,
to
beleeue
a
lie
,
or
while
they
perseuere
in
impenitency
,
to
flatter
themselues
with
a
vaine
hope
,
vnder
the
pretence
of
faith
in
Christ
:
Nor
doe
we
say
that
they
are
appointed
to
eternall
punishments
for
no
desert
of
theirs
,
seeing
they
haue
procured
this
destruction
to
themselues
by
their
owne
sinnes
:
Nor
doe
we
teach
that
any
one
is
onely
therefore
called
by
God
,
that
he
might
procure
to
himselfe
greater
iudgement
,
although
oftentimes
,
men
by
their
calling
are
made
inexcusable
,
because
by
the
knowledge
of
their
dutie
,
the
fault
of
the
neglect
of
their
duty
is
made
greater
,
and
it
is
a
greater
fault
,
not
to
doe
what
you
know
.
then
not
to
know
what
you
should
doe
.
The
scope
and
intent
of
God
calling
to
the
Reprobates
,
is
to
require
of
them
that
which
they
owe
;
to
the
elect
is
,
to
giue
the
efficacy
of
their
calling
,
that
they
might
be
saued
;
to
them
both
,
that
hee
might
make
knowne
what
is
acceptable
to
him
,
and
what
obedience
is
pleasing
to
him
.
XX.
But
Greuinchouius
shall
not
goe
scot-free
,
it
seemeth
good
to
lay
these
things
vpon
him
,
and
to
present
to
your
view
the
prodigious
doctrine
of
the
Arminians
,
the
curtaine
being
,
as
it
were
,
drawne
aside
,
and
that
without
any
false
accusation
:
For
putting
on
the
person
of
an
Arminian
,
I
may
thus
speake
to
the
Reprobates
.
Be
of
a
good
courage
ye
Reprobates
,
for
although
ye
are
reprobates
,
yet
ye
may
be
saued
.
It
is
true
indeede
that
no
reprobates
are
saued
;
but
yet
there
is
none
of
them
who
may
not
be
saued
.
For
Christ
hath
obtained
for
you
saluation
,
but
not
the
application
of
saluation
:
He
hath
obtained
good
things
for
you
,
but
hee
hath
not
obtained
for
you
,
that
you
should
euer
possesse
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
.
Hee
hath
obtained
for
you
the
remission
of
those
sinnes
which
he
certainely
knew
were
not
to
be
remitted
:
For
this
reconciliation
is
not
applied
but
on
a
condition
which
hee
knew
was
not
to
be
fulfilled
.
And
that
ye
may
know
how
well
Christ
wisheth
you
,
I
tell
you
that
hee
doth
intercede
for
you
with
a
generall
intercession
,
but
not
with
a
particular
,
without
which
no
man
is
saued
.
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
himselfe
liberty
and
faculty
to
saue
you
:
By
which
death
,
Christ
is
made
a
redeemer
,
without
any
certaine
purpose
of
God
who
were
to
be
redeemed
,
and
is
made
the
head
of
the
Church
,
without
any
members
that
are
certaine
.
God
indeede
sending
his
Sonne
into
the
world
,
was
moued
with
some
inclination
and
affection
towards
men
;
but
without
any
certaine
will
of
sauing
men
:
For
the
decree
of
sending
his
Sonne
,
went
in
order
before
the
decree
of
sauing
.
By
which
decree
,
all
men
are
elected
,
although
many
from
eternity
were
reprobated
.
God
indeede
did
desire
to
saue
all
and
that
seriously
,
but
he
is
disappointed
of
his
end
by
you
,
neither
hath
hee
attained
to
what
hee
did
desire
,
which
doth
very
much
grieue
him
.
Know
also
this
,
O
reprobates
,
that
Christ
procured
and
purchased
saluation
for
you
all
,
but
he
is
not
willing
it
should
be
knowne
but
to
some
few
,
when
yet
without
this
knowledge
no
man
can
be
saued
.
Also
although
he
hath
obtained
reconciliation
for
you
,
yet
hee
hath
not
obtained
faith
for
you
,
without
which
there
is
no
saluation
:
Wherefore
God
calleth
you
to
saluation
,
but
not
after
a
congruent
and
agreeable
manner
,
whereby
they
that
are
called
doe
not
follow
.
And
yet
be
not
out
of
heart
,
God
giueth
to
you
all
the
power
of
beleeuing
,
that
you
may
beleeu
in
act
,
if
ye
wil
,
for
it
is
in
the
powr
of
your
own
free-will
to
vse
grace
,
or
not
to
vse
it
,
that
ye
may
be
saued
,
although
certainly
you
are
to
be
damned
.
Kindely
spoken
;
yea
,
rather
wickedly
spoken
,
and
to
the
scorne
of
God
and
men
:
For
who
doth
not
tremble
at
the
shape
of
so
prodigious
a
doctrine
?
Who
doth
not
grieue
at
the
case
of
the
Christian
Church
,
to
the
deforming
of
which
,
and
to
the
turning
of
it
into
a
monster
,
no
slow
wits
haue
conuerted
all
their
subtlety
?
When
therfore
Greuiuchouius
,
Page
70.
being
touched
with
pitty
towards
vs
,
doth
professe
that
he
is
ready
to
helpe
our
infirmity
and
ignorance
,
it
is
a
doubt
whether
he
be
worthier
of
laughter
,
or
of
pitty
.
CHAP.
XXIX
.
That
it
was
long
agoe
disputed
whether
Christ
died
for
all
,
but
in
a
farre
diuerse
sence
.
SAint
Austin
being
dead
,
his
wrightings
of
Predestination
,
of
Grace
,
and
of
Free
will
were
diuersly
receiued
by
diuers
men
.
This
disease
especially
possessed
Aquitania
.
Amongst
these
contentions
issued
out
the
heresie
of
those
that
were
called
Predestinati
,
whereof
Sigebert
in
his
Chronicle
to
the
yeere
415.
doth
make
mention
.
These
taught
,
that
the
indeauour
of
good
workes
did
nothing
profit
a
reprobate
man
;
and
againe
,
that
wicked
deedes
did
nothing
hurt
the
man
that
was
elected
,
although
hee
gaue
himselfe
ouer
to
lust
,
gluttony
,
and
rapine
.
Lucidus
,
a
certaine
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
eleuen
Bishops
of
the
Arelaten
counsell
:
In
this
Epistle
an
Anathema
is
laid
vpon
them
,
who
say
that
Christ
died
not
for
all
;
also
on
them
who
say
that
God
would
not
haue
all
men
to
be
saued
:
Which
that
it
was
truely
spoken
by
Faustus
,
and
according
to
the
Catholike
faith
,
the
Arelaten
Synode
hath
rightly
iudged
:
For
the
Synode
beleeued
that
this
was
spoken
by
Faustus
,
against
Pelagius
,
who
seeing
hee
denied
originall
sinne
,
and
thought
that
a
man
might
perfectly
fulfill
the
law
by
his
owne
free-will
,
it
is
no
maruaile
if
hee
said
that
Christ
died
not
for
all
;
for
why
should
Christ
die
for
them
that
were
not
sinners
?
Or
what
neede
is
there
of
Phisicke
where
there
is
no
disease
?
Or
what
neede
of
the
Gospell
to
him
who
hath
fulfilled
the
law
?
But
Faustus
a
crafty
and
subtle
man
,
imposed
it
vpon
the
Arelaten
Synode
,
with
ambiguous
and
deceitfull
words
,
wherewith
that
Epistle
was
cloathed
,
which
hee
offered
to
the
Synode
.
For
afterward
he
explaned
his
meaning
in
the
booke
which
hee
writ
,
De
gratia
qua
saluamur
,
where
hee
doth
more
incline
to
Pelagius
,
which
booke
Gennadius
,
Gennad
lib
de
Scriptor
,
Eccles.
cap.
85.
Sydon
.
Apol.
lib
9.
Epist
9.
and
Sydonius
Apollinaris
doe
so
mention
,
that
they
seeme
to
thinke
honorably
of
it
:
But
at
the
same
time
,
Caesarius
Bishop
of
Arles
,
and
Auitus
Bishop
of
Vienna
,
writ
against
this
Booke
,
as
Ado
doth
testifie
in
his
Chronicle
,
to
whom
Fulgentius
Bishop
of
Ruspe
in
Africa
ioyned
himselfe
:
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
euer
handled
in
that
sence
that
now
it
is
;
for
there
was
neuer
question
made
(
as
farre
as
I
know
)
before
this
age
,
whether
Christ
by
his
death
purchased
saluation
for
all
and
seuerall
men
,
or
whether
by
his
death
he
obtained
reconciliation
as
well
for
Pharaoh
as
for
Peter
.
CHAP.
XXXI
.
Whether
God
loue
all
men
equally
,
and
doth
alike
desire
the
saluation
of
all
.
I.
THe
question
whereby
it
is
demanded
whether
God
doth
equally
loue
all
men
,
and
so
desire
their
saluation
,
is
an
addition
to
the
former
question
,
and
doth
depend
on
it
:
For
if
remission
of
sinnes
and
saluation
are
not
purchased
for
all
men
by
the
death
of
Christ
,
it
is
plaine
that
all
men
are
not
equally
loued
by
God
:
wherefore
these
innouators
doe
defend
themselues
in
either
question
,
by
the
same
places
of
Scripture
.
These
are
the
words
of
Arnoldus
,
pag.
379
God
,
in
a
generall
will
and
affection
,
doth
equally
desire
the
saluation
of
all
men
.
Greuinchouius
,
pag.
335.
doth
consent
to
this
:
The
will
of
God
,
and
his
affection
of
sauing
men
,
is
equall
towards
all
.
For
in
that
series
and
order
of
the
foure
decrees
,
in
which
they
comprehend
the
whole
doctrine
of
Predestination
,
this
is
the
third
;
that
God
decreed
to
administer
to
all
men
sufficient
meanes
to
faith
and
repentance
.
But
I
suppose
that
these
things
are
affirmed
by
them
,
not
because
they
beleeue
,
and
seriously
thinke
so
,
but
that
they
might
maintaine
their
other
opinions
,
which
cannot
stand
,
if
this
opinion
fall
:
for
they
doe
openly
repugne
the
Scripture
,
experience
,
yea
,
and
themselues
.
II.
Which
before
we
demonstrate
,
the
reader
is
to
be
admonished
,
that
loue
in
God
is
not
an
affection
,
nor
passion
,
nor
inclination
of
the
minde
,
nor
any
desire
;
for
God
is
not
touched
by
these
passions
,
as
being
impassible
,
and
not
subiect
to
affections
:
But
as
God
is
said
then
to
be
angry
or
to
hate
,
when
he
will
punish
or
destroy
;
so
loue
in
God
is
a
eertaine
and
sure
will
of
doing
good
to
the
creature
.
Whence
it
commeth
to
passe
,
that
hee
may
rightly
be
said
to
be
loued
by
God
,
to
whom
hee
hath
giuen
or
hath
decreed
to
giue
more
and
better
good
things
.
III.
This
difference
is
manifestly
seene
,
not
onely
betweene
the
good
and
the
euill
,
but
also
betweene
good
men
themselues
,
to
some
one
of
whom
God
hath
giuen
more
vnderstanding
,
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
giueth
two
talents
,
to
another
fiue
,
according
to
his
owne
good
pleasure
:
Not
onely
giuing
many
things
to
the
best
men
,
but
also
making
them
better
,
while
hee
giueth
them
many
things
.
IV.
And
here
I
cannot
but
meruaile
,
with
what
face
Greuinchouius
,
pag.
335.
dares
to
say
,
that
God
gaue
fi●e
talents
to
one
,
in
the
hope
of
receiuing
more
gaine
from
him
then
the
other
;
as
if
hope
,
or
feare
,
or
gaine
,
could
happen
to
God
:
or
as
if
he
,
who
so
carefully
encreased
his
estate
by
the
fiue
talents
put
out
to
vsury
,
had
not
from
God
the
will
and
power
of
imploying
them
so
happily
.
God
is
vnaptly
said
to
hope
for
that
which
himselfe
is
to
worke
.
These
subtill
men
are
wont
to
say
,
when
they
are
vrged
,
that
these
things
are
spoken
by
an
Anthropopathy
to
mans
capacity
;
but
in
the
meane
while
,
they
abuse
these
improper
words
,
to
bring
in
their
owne
speculations
,
and
to
build
vp
their
owne
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
haue
the
Arminians
shew
me
,
why
God
hath
giuen
more
gifts
to
Paul
,
then
to
Marke
or
Cleophas
,
that
were
otherwise
holy
and
good
men
:
Was
it
because
Saint
Paul
before
his
conuersion
,
was
more
inclined
to
the
faith
of
Christ
,
and
better
affected
then
they
?
Or
because
Paul
vsed
that
common
and
generall
grace
,
which
happeneth
euen
to
the
reprobates
,
better
then
Marke
?
These
are
trifles
;
for
there
was
then
none
more
deadly
enemie
to
the
name
of
Christ
,
then
Paul
.
What
then
was
the
cause
?
why
,
because
it
so
seemed
good
to
God
,
who
doth
with
his
owne
what
he
will
;
and
who
in
distributing
the
gifts
of
the
holy
Ghost
doth
not
follow
an
Arithmeticall
or
Geometricall
proportion
;
for
he
doth
giue
vnequall
good
things
to
them
that
are
equally
euill
,
according
to
his
owne
pleasure
,
as
being
a
debtor
to
no
man
,
nor
subiect
to
any
Law
.
VI.
But
the
difference
and
inequality
of
the
loue
of
God
,
will
more
clearely
appeare
,
if
those
whom
God
doth
call
by
his
word
,
and
to
whom
he
doth
giue
the
spirit
of
adoption
,
and
faith
,
and
by
them
saluation
,
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
loued
,
and
that
God
doth
alike
desire
their
saluation
,
cannot
be
said
or
thought
.
VII
.
Christ
,
Iohn
6.44
.
saith
:
No
man
can
come
to
me
,
vnlesse
my
father
which
sent
me
,
draw
him
.
Where
that
it
is
spoken
of
the
drawing
to
faith
,
and
by
faith
to
saluation
,
no
man
doth
doubt
.
Secing
therefore
by
these
words
it
is
manifest
,
that
all
are
not
so
drawne
;
it
is
certaine
that
they
are
most
loued
,
who
are
so
drawne
.
Faith
is
the
gift
of
God
,
but
all
men
haue
not
faith
,
and
it
is
giuen
but
to
few
;
therefore
these
are
more
loued
:
So
the
spirit
of
Adoption
is
a
prerogatiue
of
the
sonnes
of
God
,
therefore
also
these
are
more
loued
.
VIII
.
Doth
not
God
visite
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
suffred
the
Gentiles
to
walke
in
their
owne
wayes
.
At
this
time
also
there
are
very
many
nations
drowned
in
deepe
darkenesse
,
to
whom
,
not
so
much
as
the
report
or
name
of
Christ
hath
come
.
IX
.
Were
the
Corinthians
and
Philippians
,
who
liued
before
the
time
of
the
Apostles
,
so
much
loued
by
God
,
as
their
posteritie
was
,
who
by
the
preaching
of
Saint
Paul
,
were
conuerted
to
the
faith
?
Can
it
be
said
,
that
God
did
alike
wish
the
saluation
of
them
,
as
of
these
?
X.
What
should
I
speake
of
the
men
of
Tyre
and
Sydon
,
whose
saluation
,
if
Christ
had
wished
,
as
well
as
he
did
the
saluation
of
the
Iewes
;
it
were
a
maruaile
why
he
would
not
make
knowne
the
Gospell
to
them
,
especially
seeing
he
giueth
them
this
testimony
,
that
they
were
more
prone
to
repentance
,
then
the
men
of
Capernaum
?
XI
.
Acts
16.6.7
.
Paul
endeauouring
to
preach
the
Gospell
in
Asia
and
Bythinia
,
the
spirit
of
God
forbiddeth
him
,
and
commandeth
him
to
passe
ouer
into
Macedonia
:
Certainely
it
appeareth
,
that
God
did
not
equally
will
the
saluation
of
the
Bythinians
,
and
the
Macedonians
,
seeing
he
would
haue
the
Gospell
rather
to
be
preached
to
these
,
then
to
them
;
and
presented
the
necessary
meanes
of
saluation
to
these
,
when
he
denied
it
to
them
.
I
confesse
indeede
,
that
after
some
yeares
the
Gospell
came
into
Bythinia
,
but
in
the
meane
time
,
many
dyed
in
Bythinia
,
who
had
not
the
meanes
of
comming
to
the
knowledge
of
Christ
:
whose
saluation
that
God
did
equally
desire
,
as
hee
did
the
saluation
of
the
Macedonians
,
to
whom
he
commanded
Paul
to
hasten
,
there
is
no
man
will
beleeue
,
but
he
that
doth
willingly
harden
his
minde
to
resist
the
truth
:
No
otherwise
,
then
if
I
should
say
that
the
Physition
doth
equally
desire
the
recouery
of
two
that
are
sicke
of
the
same
disease
,
and
yet
doth
prouide
physicke
for
the
one
,
and
will
not
prouide
for
the
other
.
XII
.
When
Christ
saith
,
Iohn
10.16
.
that
he
hath
other
sheep
which
he
hath
not
yet
gathered
:
did
he
loue
those
sheepe
which
were
not
yet
gathered
,
but
were
to
be
gathered
in
his
time
,
no
more
then
other
men
,
whom
he
hath
not
onely
not
drawne
by
his
word
,
but
not
so
much
as
vouchsafed
to
call
?
Surely
if
God
did
equally
will
the
saluation
of
all
and
singular
men
,
he
would
equally
supply
to
all
men
the
meanes
of
saluation
:
and
he
would
not
giue
to
many
people
onely
a
shadowed
light
,
and
such
meanes
,
by
which
being
alone
,
the
Arminians
themselues
haue
not
yet
dared
to
affirme
that
any
man
hath
come
to
saluation
.
XIII
.
Notable
is
that
of
Christ
,
Mat.
11.25
.
where
he
giueth
thanks
to
his
father
,
that
he
hath
hidden
the
doctrine
of
saluation
from
the
wise
,
and
had
reuealed
it
to
babes
.
But
why
?
did
he
as
much
loue
them
from
whom
he
had
hid
the
doctrine
of
saluation
?
Arnold
.
pag
413
&
414.
doth
depraue
and
corrupt
the
words
of
Christ
:
For
he
will
haue
Christ
to
giue
thankes
,
because
his
father
had
reuealed
to
babes
those
things
which
were
hidden
from
men
of
vnderstanding
:
But
Christ
doth
not
onely
say
,
that
these
things
were
hidden
from
the
wise
,
but
doth
expresly
say
,
that
God
hid
these
things
from
them
.
XIV
.
That
place
of
Saint
Paul
,
Rom.
9.
doth
trouble
the
Sectaries
,
where
it
is
said
,
that
God
loued
Iacob
,
and
hated
Esau
,
before
they
had
done
good
,
or
euill
.
We
haue
therefore
God
himselfe
professing
that
he
doth
not
equally
loue
men
that
are
equall
by
nature
,
and
whereof
neither
is
better
then
the
other
;
and
that
not
because
any
one
hath
done
any
good
,
or
shall
doe
any
good
,
but
of
his
meere
good
pleasure
,
whereby
he
hath
mercy
on
whom
hee
will
:
For
although
Malachie
saith
,
that
the
dominion
of
Iacob
ouer
his
brother
was
an
effect
of
this
loue
,
and
hatred
;
yet
the
Apostle
conscious
and
priuie
of
the
minde
and
meaning
of
God
,
will
haue
this
to
be
an
example
,
or
a
type
of
Election
,
according
to
his
purpose
,
and
doth
extend
the
words
of
God
to
the
worke
of
our
saluation
.
Wee
neede
not
be
diligent
in
so
cle●re
a
matter
.
XV.
The
Arminians
doe
couer
themselues
against
this
shower
of
Arguments
,
with
that
their
distinction
of
the
antecedent
and
consequent
will
of
God
.
They
say
that
God
doth
loue
some
men
more
then
other
by
his
consequent
will
,
that
is
,
by
that
will
which
is
after
the
faith
and
repentance
of
man
:
For
God
doth
loue
them
most
,
whom
he
fore seeth
will
beleeue
,
and
by
their
owne
free-will
,
are
to
vse
grace
well
.
But
by
his
primary
and
antecedent
will
,
God
doth
alike
loue
all
men
,
and
doth
equally
desire
the
saluation
of
all
;
and
therefore
he
doth
giue
to
all
men
sufficient
grace
for
faith
,
and
so
for
saluation
.
And
the
cause
why
the
Gospell
is
not
preached
to
all
,
they
say
,
is
not
the
will
of
God
,
but
either
the
negligence
of
Christians
,
or
the
indignity
and
vnworthinesse
of
the
people
,
or
else
the
sinnes
of
their
ancestors
,
who
haue
reiected
grace
,
being
offered
.
XVI
.
Certainely
this
is
a
deadly
speech
,
and
is
directly
contrary
,
not
onely
to
the
Scripture
,
but
also
to
it selfe
.
For
while
they
bring
reasons
,
why
God
doth
not
offer
his
Gospell
to
all
,
vnawares
they
yeeld
to
our
party
;
for
they
lay
downe
the
causes
,
why
God
doth
not
equally
loue
all
:
But
the
question
is
not
,
why
God
loueth
some
men
more
then
others
,
but
whether
God
doth
loue
all
men
equally
;
therefore
they
entangle
themselues
.
And
how
absurd
that
distinction
is
of
the
will
of
God
into
antecedent
and
consequent
,
how
contumelious
against
God
,
in
that
sence
in
which
it
is
taken
by
the
sectaries
,
wee
haue
taught
at
large
,
Chap.
5.
XVII
.
Moreouer
,
they
teach
,
that
God
is
often
disappointed
of
his
antecedent
will
,
and
that
the
loue
of
God
to
vs
is
then
mutable
,
if
he
loue
vs
with
his
consequent
will
,
that
is
,
by
his
will
which
is
after
our
loue
and
faith
,
and
our
owne
will
.
It
is
a
wicked
thing
to
desire
,
that
the
immutability
of
the
loue
of
God
towards
vs
,
should
be
after
our
loue
,
and
should
depend
on
our
will
;
for
the
loue
of
God
cannot
be
certaine
,
if
it
be
grounded
on
the
loue
wherewith
we
first
loue
him
.
That
therefore
the
loue
of
God
to
vs
might
be
certaine
and
immutable
,
it
must
needes
goe
before
our
loue
,
as
Saint
Iohn
teacheth
,
1.
Epist.
4.19
.
Ye
loue
him
,
because
he
loued
you
first
.
XVIII
.
And
if
God
by
his
consequent
will
loued
one
man
more
then
another
,
because
hee
foresaw
hee
would
beleeue
,
and
vse
grace
well
;
then
God
shall
not
s●perate
man
,
but
man
seperate
himselfe
;
contrary
to
that
of
Saint
Paul
1
Cor.
4.7
.
Who
seperateth
thee
,
&c.
And
this
man
shall
be
loued
more
by
God
then
another
,
because
he
loued
God
more
.
XIX
.
Then
also
that
speech
of
the
Apostle
will
faile
,
Rom.
9.
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
;
if
the
will
of
man
doth
goe
before
the
will
of
God
,
whereby
hee
will
certainly
and
immutably
haue
mercy
vpon
vs
.
For
the
Arminians
teach
,
that
the
antecedent
will
of
God
may
be
resisted
,
but
his
consequent
will
cannot
.
It
must
needes
be
therefore
,
that
they
say
that
the
Apostle
speaketh
of
the
consequent
will
,
and
of
that
loue
whereby
God
loueth
vs
by
his
consequent
will
,
seeing
that
the
Apostle
doth
there
adde
,
Who
hath
resisted
his
will
?
And
truely
here
the
good
men
are
held
,
intangled
with
a
knot
,
from
which
they
will
neuer
vnlose
themselues
.
For
if
they
say
that
the
Apostle
in
this
place
doth
speake
of
the
antecedent
will
of
God
,
which
may
be
resisted
,
then
they
fall
foule
vpon
that
which
is
there
said
,
Who
hath
resisted
his
will
?
But
if
they
will
haue
it
to
be
spoken
of
the
consequent
will
of
God
(
which
is
grounded
on
the
will
of
man
,
and
the
right
vsing
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
sheweth
mercy
.
But
Saint
Paul
,
doth
directly
teach
here
,
that
the
will
of
man
,
and
the
fore-seeing
of
the
right
vse
of
grace
and
of
faith
(
which
the
will
of
hauing
mercy
should
follow
)
is
excluded
by
this
will
of
God
which
cannot
be
resisted
.
XX.
Let
the
Arminians
tell
me
why
God
loued
Iacob
and
hated
Esau
before
they
had
done
eyther
good
or
euill
:
Surely
he
was
not
preferred
before
him
by
the
Consequent
will
of
God
,
and
which
was
after
the
faith
or
workes
of
Iacob
;
seeing
that
Saint
Paul
doth
directly
remoue
from
the
election
according
to
the
purpose
of
God
,
the
consideration
of
all
good
which
they
eyther
had
done
or
were
to
do
;
for
the
Apostle
should
speak
vnproperly
if
he
should
exclude
only
the
consideration
of
the
good
done
before
his
birth
,
and
not
the
consideration
of
the
good
which
Iacob
was
afterward
to
doe
,
seeing
no
man
was
ignorant
that
Iacob
could
not
doe
any
good
before
his
birth
:
Yea
,
if
he
could
haue
done
,
yet
the
fore-seeing
of
the
good
to
be
done
after
his
birth
,
would
no
lesse
derogate
from
the
election
of
free
grace
,
then
the
fore-seeing
of
the
good
which
should
goe
before
his
birth
.
And
if
God
electing
had
had
respect
to
the
good
which
Iacob
was
to
doe
,
Saint
Paul
would
not
haue
appeased
him
that
pleadeth
with
God
,
and
doth
scrupulously
enquire
;
seeing
that
the
reason
had
beene
ready
,
to
wit
,
that
the
one
was
preferred
before
the
other
,
because
God
fore-saw
the
faith
and
workes
of
the
one
.
Finally
that
speech
,
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
doth
exclude
all
indeauour
and
helpe
of
man
from
the
causes
of
election
,
and
of
the
good
will
of
God
,
by
which
he
vnchangeably
hath
mercy
vpon
man
.
XXI
.
But
those
examples
and
testimonies
which
we
haue
brought
out
of
the
Scripture
,
doe
no
lesse
establish
the
inequality
of
the
loue
of
God
,
by
his
antecedent
will
,
then
by
his
consequent
will
.
For
when
Christ
saith
,
Iohn
6.
No
man
can
come
to
me
,
vnlesse
my
father
draw
him
,
hee
speaketh
of
the
calling
which
goeth
before
faith
,
and
which
is
peculiar
but
to
some
men
.
The
same
is
to
be
iudged
of
the
other
examples
.
For
what
?
Did
God
,
preaching
to
the
Iewes
,
and
not
to
the
men
of
Tire
,
lesse
loue
the
Tyrians
then
the
Iewes
,
by
his
consequent
will
,
that
is
,
because
he
saw
that
the
Tyrians
were
worse
affected
,
and
that
they
were
lesse
disposed
to
beleeue
,
then
the
Iewes
?
No
sure
,
for
Christ
doth
contrarily
testifie
that
the
Tyrians
were
more
prone
to
repentance
then
the
Iewes
.
XXII
.
Had
the
Corinthians
or
Romanes
that
liued
in
the
age
of
the
Apostles
,
more
inclination
to
faith
then
their
ancestors
that
liued
an
hundred
yeers
before
?
Did
God
not
vouchsafe
the
doctrine
of
saluation
to
the
Corinthians
and
Ephesians
,
who
liued
a
little
before
the
birth
of
Christ
,
because
their
ancestors
had
refused
it
?
But
if
this
were
the
cause
,
why
then
did
he
inlighten
with
his
sauing
doctrine
their
children
,
which
proceeded
from
the
same
ancestors
?
Surely
because
it
so
seemed
good
to
God
,
who
for
his
owne
goodnesse
doth
bestow
more
benefits
vpon
them
whom
hee
loueth
mo●●
although
they
are
neuer
a
whit
better
disposed
to
●●ith
and
Repentance
.
XXIII
.
But
why
did
God
call
Paul
with
so
effectuall
a
calling
,
in
the
very
height
of
his
hatred
against
the
Church
,
and
of
a
wolfe
made
him
a
sheep
,
of
a
sheep
a
shepheard
?
was
it
done
because
God
perceiued
in
him
some
inclination
to
faith
in
Christ
?
Or
because
he
did
well
vse
vniuersall
grace
?
No
sure
:
For
at
that
time
,
like
a
Tyger
,
hee
raged
against
the
fould
of
Christ
.
But
God
did
not
loue
him
any
whit
the
more
by
his
consequent
will
,
that
is
,
for
the
fore-seeing
of
faith
,
seeing
that
the
faith
of
Paul
was
an
effect
of
the
loue
of
God
:
Nor
was
he
loued
because
he
was
to
be
faithfull
,
but
that
he
might
be
faithfull
;
as
he
himselfe
witnesseth
,
1
Cor.
7.
where
he
saith
,
That
he
obtained
mercy
,
that
he
might
be
faithfull
.
XXIV
.
And
seeing
as
it
commeth
to
passe
,
that
God
doth
bestow
vpon
a
man
that
is
euill
,
and
borne
of
bad
parents
,
more
of
his
grace
and
gifts
,
and
doth
effectually
conuert
him
,
that
where
sinne
doth
abound
,
there
grace
might
abound
.
Rom.
5.20
.
I
would
know
whether
God
would
be
more
liberall
to
an
euill
man
,
by
his
antecedent
,
or
by
his
consequent
will
:
If
by
his
antecedent
will
,
we
haue
ouercome
;
if
by
his
consequent
will
,
let
the
Arminians
tell
me
,
what
will
of
the
euill
man
went
before
his
effectuall
calling
,
which
could
not
be
found
in
another
which
is
lesse
euill
?
Will
they
say
,
that
he
that
was
more
euill
before
his
conuersion
,
did
thirst
,
was
but
a
little
euill
,
and
did
the
will
of
his
father
,
as
they
speake
?
They
shall
more
easily
draw
oyle
out
of
a
pumise
stone
,
then
they
shall
finde
in
Saint
Paul
before
his
conuersion
;
in
the
theefe
before
his
crucifying
;
or
in
them
to
whom
,
for
a
heart
of
stone
God
giueth
a
heart
of
flesh
,
any
such
dispositions
,
before
regeneration
.
XXV
.
Adde
to
these
,
that
the
Scripture
saith
,
Act.
14.16
.
God
in
times
past
suffered
all
nations
to
walke
in
their
owne
waies
.
Here
I
demand
whether
God
did
so
much
loue
these
nations
,
and
did
alike
wish
their
saluation
,
as
he
loued
their
posteritie
,
whom
he
afterward
called
with
an
effectuall
calling
by
his
Gospell
.
I
suppose
,
that
no
man
hath
so
brazen
a
face
,
that
he
dareth
affirme
it
:
Neither
doe
the
Arminians
deny
,
but
that
the
sauing
calling
by
the
Gospell
,
is
a
very
great
argument
of
the
loue
of
God
to
any
nation
:
But
hauing
bent
their
disputation
another
way
,
they
doe
search
into
the
causes
,
why
God
doth
more
vehemently
loue
some
then
others
,
which
is
that
very
thing
which
we
would
haue
.
XXVI
.
Finally
,
if
God
doth
equally
will
to
all
men
the
end
,
that
is
,
saluation
,
then
also
hee
will
equally
suggest
vnto
them
the
meanes
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
beleeue
,
and
be
saued
,
and
yet
suggest
to
some
men
the
meanes
that
are
congruent
and
fit
,
and
will
certainely
profit
;
but
to
others
,
meanes
that
are
not
congruent
nor
fit
,
and
that
certainely
will
not
profit
,
which
yet
is
the
doctrine
of
Arminius
.
XXVII
.
And
in
setting
downe
the
causes
of
the
greater
loue
of
God
towards
some
one
nation
,
and
his
lesse
loue
towards
some
other
,
it
cannot
be
said
how
coldly
they
deale
:
Sometimes
they
make
the
disposition
of
the
one
,
which
is
better
then
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
Gospell
was
brought
to
them
,
then
they
were
some
ages
before
:
Yea
,
at
that
time
,
prodigious
lust
,
riot
,
pride
,
and
rapine
,
had
so
immeasurably
increased
,
that
they
could
goe
no
further
.
At
the
same
time
there
were
many
nations
euen
stupid
with
their
barbarous
lewdnesse
,
and
seemed
more
worthy
of
pitty
,
if
the
heauenly
calling
were
gouerned
by
mans
reason
,
and
not
by
the
secret
purpose
of
God
.
Surely
before
the
comming
of
Saint
Paul
,
God
had
much
people
at
Corinth
,
as
God
himselfe
saith
,
Acts
18.10
.
and
that
among
the
most
foule
and
common
lusts
of
that
most
impure
citie
:
For
which
elects
sake
,
God
in
his
appointed
time
,
sent
to
Corinth
such
an
excellent
Apostle
,
so
cleere
a
trumpet
of
the
Gospell
,
whose
preaching
and
miracles
he
vsed
,
to
the
conuersion
of
them
who
belonged
to
his
election
.
XXVIII
.
Finally
,
seeing
that
there
is
no
man
,
who
by
himselfe
,
and
of
his
owne
nature
,
is
not
vndisposed
to
faith
and
conuersion
,
no
man
that
is
not
dead
in
sinne
;
no
man
that
is
not
vnable
to
follow
God
calling
:
He
is
ridiculous
,
who
in
the
worke
of
regeneration
and
spirituall
resurrection
,
doth
seeke
for
dispositions
and
inclinations
to
life
,
among
the
dead
,
and
who
doth
faigne
that
God
hath
a
will
of
sauing
vs
,
which
doth
follow
mans
free-will
,
and
doth
depend
on
it
.
XXIX
.
But
to
make
the
fault
of
their
ancestors
to
be
cause
of
this
,
and
to
thinke
that
God
therefore
would
not
haue
his
Gospell
to
be
preached
to
this
nation
,
because
their
ancestors
,
a
thousand
,
or
two
thousand
yeers
before
,
refused
the
grace
of
God
,
is
absurd
,
and
nothing
to
the
purpose
:
For
the
Romanes
and
Corinthians
,
that
liued
in
the
time
of
the
Apostle
Paul
,
were
sprung
of
the
same
ancestors
which
the
Romanes
and
Corinthians
were
,
which
liued
thirty
or
forty
yeeres
before
the
preaching
of
Saint
Paul
:
Nor
is
it
equall
that
the
ofspring
should
be
punished
for
the
sinnes
of
their
ancestors
:
The
sonne
shall
not
beare
the
iniquity
of
the
father
,
Ezechiel
18.
Nor
doth
the
law
extend
the
visitation
of
the
fathers
vpon
the
children
,
beyond
the
third
and
fourth
generation
,
although
also
there
it
is
spoken
of
children
that
shall
walke
in
the
steppes
of
their
fathers
,
and
doe
imitate
their
fathers
wickednesse
.
Further
also
by
warres
,
by
colonies
and
companies
,
by
banishments
,
and
by
marriages
,
there
is
a
maruailous
permixtion
and
mingling
together
of
mankinde
,
and
in
one
and
the
same
nation
,
there
are
some
who
haue
proceeded
from
other
ancestors
,
whose
manners
were
diuers
:
Yea
,
one
and
the
same
man
hath
proceeded
from
ancestors
,
whereof
some
haue
refused
the
grace
of
God
,
and
some
haue
not
:
Of
all
which
,
if
regard
is
to
be
had
;
&
if
God
will
haue
his
Gospell
preached
,
or
not
preached
to
a
nation
,
according
as
their
ancestors
haue
behaued
themselues
,
it
will
be
impossible
but
that
he
must
be
distracted
with
diuers
and
contrary
thoughts
,
and
that
his
wisedome
must
be
bound
with
ridiculous
bonds
,
and
contrary
purposes
.
XXX
.
Yet
the
Arminians
doe
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
vnknowne
to
many
nations
;
yet
they
doe
harden
their
minde
,
and
doe
contend
,
that
God
would
haue
the
Gospell
to
be
preached
to
all
.
Arnoldus
,
Page
97.
doth
deny
that
it
may
be
said
,
that
God
would
not
haue
the
Gospell
to
be
preached
to
all
.
And
,
Page
397.
It
is
true
indeede
(
saith
he
)
that
the
Gospell
is
not
euery
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
owne
affected
malice
and
peruersity
,
they
make
themselues
vnworthy
of
that
Grace
:
Which
words
doe
seeme
to
mee
to
imply
a
contradiction
,
for
if
the
cause
why
the
Gospell
is
not
preached
to
a
nation
,
is
the
wickednesse
and
prauity
of
it
,
it
is
playne
that
God
will
not
haue
his
Gospell
preached
to
that
nation
,
because
by
this
punishment
he
would
reuenge
the
stubbornnesse
and
obstinacy
of
it
.
And
to
think
that
any
punishments
are
inflicted
on
any
nations
,
God
being
vnwilling
,
especially
in
the
worke
of
our
saluation
,
is
to
accuse
God
of
cruell
negligence
,
and
to
desire
to
put
out
the
eyes
of
his
prouidence
:
Also
wee
haue
largely
taught
that
all
men
are
vnworthy
,
and
that
,
(
God
so
dispensing
)
the
Gospell
is
preached
to
the
most
vnworthy
,
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
driuen
therfore
from
hence
,
they
haue
deuised
another
thing
,
then
which
,
nothing
is
more
weake
.
They
say
that
it
cannot
be
said
,
that
God
is
vnwilling
that
the
Gospell
should
be
preached
to
all
nations
,
but
that
many
nations
sit
in
darkenesse
,
because
there
are
wanting
those
who
wil
preach
to
them
,
and
that
this
commeth
to
passe
,
because
the
zeale
of
Christians
doth
grow
cold
,
and
because
of
the
sloathfulnesse
of
the
pastors
of
the
Church
,
who
will
not
goe
thither
to
preach
:
But
if
all
Christians
were
affected
as
it
is
meete
they
should
,
and
were
touched
with
a
zeale
of
the
house
of
God
,
the
preaching
of
the
Gospell
would
be
wanting
to
no
people
.
I
answere
,
that
I
am
not
hee
who
will
affirme
that
Christians
are
altogether
faultlesse
in
this
thing
:
Yet
notwithstanding
it
cannot
be
doubted
,
but
that
these
things
are
gouerned
by
the
counsell
and
prouidence
of
God
.
For
if
God
would
haue
brought
the
light
of
the
Gospell
to
the
people
of
America
,
who
haue
lyen
for
many
ages
in
the
thicke
night
of
ignorance
,
be
had
not
suffered
them
for
so
many
ages
,
to
be
vnknowne
to
the
Christian
world
.
For
how
can
they
be
accused
for
not
preaching
the
Gospell
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
sauing
any
Nation
,
by
the
negligence
of
some
Ministers
:
Nor
is
it
equall
,
that
enumerable
people
should
for
euer
beare
the
punishment
of
others
negligence
.
Also
if
God
would
haue
his
Gospell
preached
to
people
,
who
are
diuided
from
vs
in
land
,
climate
,
and
language
,
he
would
haue
infused
into
some
of
vs
,
the
gift
of
tongues
,
that
they
might
be
vnderstood
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
haue
vnwillingly
receiued
religion
with
the
language
;
so
that
to
know
Christ
,
is
to
them
a
kinde
of
punishment
,
and
a
part
of
their
bondage
,
which
the
calling
of
God
doth
abhorre
.
But
it
is
an
easie
thing
for
these
inuouators
(
while
in
this
great
peace
and
quietnesse
,
they
make
worke
for
themselues
and
others
)
to
talke
of
these
things
in
corners
;
who
if
they
spoke
seriously
,
would
forthwith
in
companies
sayle
into
America
or
Florida
,
or
would
goe
to
the
inhabitants
of
the
South
continent
,
and
would
haue
instructed
them
in
the
faith
of
Christ
;
and
would
not
(
being
forgetfull
of
the
crosse
of
Christ
,
and
being
ouertaken
with
the
itching
of
their
owne
wit
)
haue
made
so
many
troubles
,
nor
haue
torne
the
bowels
of
their
owne
Church
.
XXXII
.
But
it
is
wont
to
be
disputed
,
whether
the
Apostles
preached
to
all
men
:
Surely
it
doth
not
seeme
to
me
to
be
likely
,
that
the
Apostles
passed
beyond
the
Aequinoctiall
,
into
the
inmost
parts
of
Affricke
,
or
that
they
came
into
America
,
or
any
other
part
of
the
world
which
is
vnknowne
:
The
short
life
of
the
Apostles
was
not
sufficient
for
that
worke
,
neither
was
the
way
knowne
to
these
places
;
also
some
prints
and
signes
of
Christianity
would
be
extant
there
.
Saint
Paul
,
whose
iournyes
and
courses
were
well
knowne
,
had
falsely
said
,
that
hee
had
laboured
more
then
all
the
Apostles
,
1
Cor.
5.11
.
if
the
other
Apostles
had
gone
to
the
Antipodes
,
or
to
the
Articke
and
Antarticke
Pole
.
The
memory
of
all
ages
doth
witnesse
,
that
there
hath
beene
more
Heathens
then
Christians
,
and
that
the
Christian
Church
,
where
it
was
most
flourishing
,
scarce
possessed
the
tithe
or
tenth
part
of
the
earth
.
The
Apostles
indeede
were
commanded
to
preach
the
Gospell
to
euery
creature
,
but
this
commandement
doth
not
belong
to
the
Apostles
alone
,
but
also
to
their
successors
,
who
haue
or
shall
carry
this
lampe
of
the
Gospell
,
deliuered
to
them
by
their
predecessors
,
through
the
whole
world
.
For
the
Gospell
must
be
preached
to
all
nations
,
yet
not
together
,
and
at
the
same
time
,
but
successiuely
.
If
that
speach
,
Psal.
19.
Their
sound
went
through
the
whole
earth
,
be
applyed
to
the
preachers
of
the
Gospell
,
yet
it
will
not
necessarily
follow
,
that
this
must
be
at
once
,
and
at
the
same
moment
,
rather
then
by
parts
,
and
successiuely
:
God
,
as
it
were
viewing
and
going
about
the
Nations
,
vntill
there
shall
be
none
,
to
whom
the
doctrine
of
saluation
hath
not
at
length
come
:
no
otherwise
then
the
Sun
in
the
Aequinoctiall
day
,
doth
not
enlighten
the
whole
Globe
of
the
earth
at
one
time
,
but
by
parts
,
vntill
he
hath
finished
his
course
.
For
then
shall
the
end
of
the
world
be
neare
,
when
the
Gospell
hath
come
to
all
people
;
as
Christ
himselfe
witnesseth
,
Mat.
24.14
.
And
the
Gospell
of
the
kingdome
shall
be
preached
in
all
the
world
,
for
a
witnesse
vnto
all
Nations
,
and
then
shall
the
end
be
:
which
words
of
our
Sauiour
doe
cut
this
knot
;
for
it
is
manifest
,
that
in
the
time
of
the
Apostles
,
the
Gospell
was
not
preached
to
all
Nations
,
because
at
that
time
the
end
was
not
neare
.
XXXIII
.
But
(
say
you
)
Saint
Paul
,
Col.
1.23
.
doth
say
,
that
the
Gospell
was
preached
to
euery
creature
which
is
vnder
heauen
.
I
answere
:
The
Apostles
vseth
a
kinde
of
speech
vsuall
in
the
Scriptures
,
which
by
all
that
are
vnder
heauen
,
doe
not
vnderstand
all
and
euery
particular
creature
,
absolutely
and
without
exception
,
but
very
many
of
them
:
So
,
Acts
2.3
.
And
there
were
dwelling
at
Ierusalem
Iewes
,
out
of
euery
nation
vnder
heauen
.
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
knowne
?
much
lesse
,
that
they
should
come
from
thence
to
Ierusalem
:
So
,
Eccles.
4.15
.
I
saw
all
the
liuing
,
which
walke
vnder
the
sunne
;
When
yet
Salomon
saw
onely
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
vsed
for
many
.
XXXIV
.
That
I
may
not
say
many
things
:
In
this
question
,
whether
God
doth
equally
desire
the
saluation
of
all
men
,
and
whether
he
doth
loue
all
men
with
an
equall
loue
;
the
truth
is
so
euident
,
that
the
Arminians
sometimes
are
ashamed
of
themselues
,
and
vnawares
doe
come
to
our
side
.
Arminius
against
Perkins
,
p.
2.4
.
hath
these
words
:
If
any
one
,
by
the
helpe
of
peculiar
grace
,
hath
apprehended
grace
offred
;
it
is
thence
manifest
,
that
God
doth
loue
him
with
a
greater
loue
then
he
doth
another
,
to
whom
he
hath
only
made
his
grace
common
,
but
hath
denied
his
peculiar
grace
.
Arnoldus
,
pag.
380.
doth
confesse
,
that
Arminius
doth
acknowledge
,
that
the
meanes
to
faith
,
are
not
sufficiently
offered
to
all
men
;
all
men
therefore
are
not
loued
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
,
doe
certainly
&
infallibly
follow
him
calling
;
De
vocatione
qua
sit
pro
vt
Drus
mouit
esse
congruum
.
Vide
Arno.
pag.
73.
&c
et
Arminan
Perk.
pag.
245.
but
some
he
calleth
by
an
incongruent
and
vnfit
meanes
,
by
which
they
that
are
called
,
doe
neuer
obey
God
calling
:
But
it
is
no
doubt
,
but
that
they
to
whom
peculiar
grace
is
giuen
,
are
more
loued
then
they
to
whom
it
is
denied
;
as
also
they
to
whom
sufficient
grace
for
faith
is
giuen
,
are
more
loued
,
then
they
to
whom
it
is
not
giuen
:
&
they
who
are
called
by
a
meanes
which
God
knoweth
to
be
congruent
,
and
which
will
certainly
profit
,
are
more
loued
then
they
whom
God
calleth
by
an
incongruent
,
and
which
he
knoweth
will
neuer
profit
.
Arminius
,
against
Perkins
,
pa.
16.
hath
these
words
:
God
by
a
sure
decree
,
determined
not
to
giue
faith
and
repentance
to
some
men
,
to
wit
,
by
yeelding
them
effectuall
grace
,
by
which
they
would
certainly
beleeue
and
be
conuerted
.
And
it
is
the
constant
opinion
of
the
Arminians
,
that
God
doth
giue
that
effectuall
grace
to
all
,
which
may
be
effectuall
in
act
,
without
which
no
man
beleeueth
,
nor
no
man
is
saued
:
and
that
God
doth
giue
but
to
few
that
grace
whereby
he
giues
,
not
onely
to
be
able
,
but
also
to
will
,
&
to
desire
to
be
conuerted
and
beleeue
.
God
therefore
doth
more
desire
the
saluation
of
these
men
,
then
of
others
,
to
whom
hee
doth
not
vouchsafe
this
benefit
.
XXXV
.
Notable
aboue
the
rest
,
are
the
words
of
Greuinchouius
,
p.
342.
Sometimes
(
saith
he
)
he
doth
sooner
helpe
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
himselfe
,
giue
according
to
his
liberality
,
greater
gifts
to
the
worse
men
?
This
confession
I
think
is
cleare
enough
:
for
if
these
things
be
true
,
it
cannot
be
denied
,
but
that
God
by
his
antecedent
will
may
most
loue
the
worst
men
,
seeing
that
by
that
antecedent
wil
,
he
doth
giue
more
good
things
to
them
,
&
doth
bestow
on
them
that
grace
which
he
doth
deny
to
others
that
are
lesse
euill
.
For
it
cannot
be
said
,
that
this
grace
is
giuen
to
the
worst
men
,
by
that
will
which
doth
follow
mans
will
:
seeing
that
no
will
of
man
that
is
good
,
but
euen
a
most
wicked
disposition
doth
goe
before
the
giuing
of
grace
.
But
perhaps
God
doth
this
seldome
,
&
as
Greuinchoutus
saith
,
besides
the
law
that
he
hath
made
.
Nay
,
he
doth
this
very
often
,
and
according
to
the
rule
declared
in
the
Gospell
,
Where
sinne
abounded
,
there
grace
abounded
,
Rom.
5.
For
so
the
glory
and
power
of
God
doth
more
clearely
shine
forth
,
by
which
he
doth
breake
the
most
hard
things
,
and
doth
rush
through
all
obstacles
;
and
where
seeming
and
conceited
wisdome
,
or
most
desperate
manners
,
did
seeme
to
hinder
the
proceedings
of
the
Gospell
,
there
hee
plants
the
Gospell
,
and
doth
propagate
it
with
a
more
happy
successe
,
and
greater
efficacy
.
CHAP.
XXXII
.
Of
Free-will
:
The
opinions
of
the
parties
.
I.
HOw
much
that
purity
and
integrity
in
which
man
was
at
the
first
created
,
is
deformed
by
sinne
,
and
how
the
image
of
Sathan
is
drawne
ouer
the
image
of
God
,
we
haue
taught
,
Chap.
7.
Yet
a
liberty
from
constraint
,
and
physicall
necessity
hath
remained
to
the
will
:
for
if
the
will
could
be
compelled
,
it
were
not
voluntas
,
a
will
,
but
noluntas
,
a
nill
&
vnwillingnes
.
Or
if
by
an
externall
principle
,
by
a
naturall
and
immutable
law
,
it
should
be
necessarily
determined
to
one
thing
;
it
were
not
a
will
,
but
either
a
violent
impulsion
,
or
a
naturall
inclination
and
propension
,
destitute
of
knowledge
and
iudgement
,
such
as
is
the
inclination
of
all
heauy
things
to
the
center
of
the
world
.
For
seeing
there
are
three
kindes
of
liberty
;
the
first
is
from
constraint
,
and
physicall
or
naturall
necessitie
;
the
second
from
sinne
;
the
third
from
misery
:
Man
,
while
he
is
in
this
present
life
,
shall
neuer
be
fully
free
from
sinne
and
misery
;
but
to
these
two
liberties
he
shall
come
in
the
life
to
come
:
The
liberty
from
constraint
and
physicall
necessity
is
essentiall
to
the
will
,
and
inseperable
from
it
.
II.
The
seate
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
perswasion
of
the
vnderstanding
,
yet
the
vnderstanding
doth
not
iudge
nor
deliberate
,
vnlesse
it
be
commanded
by
the
will
;
for
the
dominion
whereof
man
doth
apply
himselfe
to
deliberation
and
searching
out
of
the
truth
:
After
the
same
manner
that
a
blinde
Master
doth
in
euery
thing
obey
his
seruant
,
leading
him
and
perswading
him
;
which
seruant
,
notwithstanding
,
doth
it
that
he
may
obey
his
Master
,
who
will
haue
himselfe
led
,
and
admonished
by
him
.
But
seeing
the
Scripture
saith
,
that
man
is
the
seruant
of
sinne
,
Rom
6.17
.
and
sould
vnder
sinne
,
Rom.
7.14
.
And
dead
in
sinne
,
Ephes.
2.1.5
.
and
Colos.
2.13
.
it
is
worth
the
labour
,
to
know
how
farre
this
liberty
of
mans
will
doth
extend
it selfe
,
as
well
vnder
the
estate
of
sinne
,
and
before
regeneration
,
as
vnder
the
estate
of
grace
and
regeneration
.
III.
The
will
is
the
reasonable
appetite
,
which
of
his
owne
nature
,
is
alwaies
carried
to
good
,
whether
it
be
good
truely
,
or
in
appearance
:
for
it
is
impossible
that
one
should
desire
euill
,
as
it
is
euill
,
and
not
vnder
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
onely
two
things
,
which
wee
can
will
,
for
we
either
will
the
end
,
or
the
meanes
to
the
end
;
the
first
whereof
,
is
called
by
Aristotle
,
Ethi
.
3.
cap.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
will
;
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
choise
.
Wee
doe
absolutely
desire
the
end
,
wee
choose
the
meanes
.
And
if
any
one
doth
absolutely
,
and
without
deliberation
will
some
meanes
to
obtaine
the
end
,
he
doth
will
that
meanes
,
not
simply
as
a
meanes
,
but
as
the
end
;
&
that
he
might
obtain
that
,
he
doth
choose
other
meanes
:
Now
in
choosing
,
the
will
doth
follow
the
iudgement
of
the
practicall
vnderstanding
;
vnlesse
when
the
vehement
and
inordinate
actions
ouer-ruling
,
doe
darken
reason
,
or
doe
resist
the
iudgement
of
it
.
Arist.
Eth.
3.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
VI.
We
call
that
vnvoluntary
,
which
is
not
onely
strained
,
and
to
which
we
are
compel●ed
by
force
,
but
also
that
which
is
done
by
ignorance
.
VII
.
That
which
is
voluntary
,
diffreth
from
that
which
is
spontaneus
,
and
done
of
its
owne
accord
,
because
that
which
is
spontaneus
,
doth
extend
it selfe
further
then
that
which
is
voluntary
:
for
euery
thing
which
is
voluntary
is
spontaneus
,
but
not
contrarily
:
For
euen
cattell
are
m●ued
of
their
owne
accord
,
and
they
haue
their
spontaneus
appetites
and
inclinations
;
but
those
are
done
voluntarily
,
which
are
done
with
some
knowledge
and
reason
:
whether
the
reason
be
right
,
or
onely
haue
a
shew
of
right
and
truth
.
VIII
.
Arist.
Eth
3.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
of
those
things
that
are
done
voluntarily
,
some
are
more
voluntary
then
others
:
For
there
are
some
things
which
one
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
willing
and
nilling
,
and
slowly
,
as
loath
to
doe
them
;
as
when
the
sicke
man
stretcheth
forth
his
arme
to
be
cut
off
,
that
the
Gangrene
might
grow
no
further
;
or
as
when
the
Merchant
casts
his
goods
into
the
sea
,
with
his
owne
hands
:
which
actions
are
yet
more
willingly
done
,
because
they
are
done
for
their
good
:
For
the
lesse
euill
by
,
which
men
come
to
a
greater
good
doth
put
on
the
forme
of
good
.
IX
.
We
all
doe
necessarily
will
the
last
&
chiefe
end
,
to
wit
,
felicity
;
neither
doth
the
desiring
of
the
last
end
fall
into
deliberation
:
For
no
man
can
procure
from
himselfe
,
that
he
should
will
himselfe
to
be
miserable
:
But
yet
we
will
that
end
freely
,
because
we
doe
will
it
without
constraint
,
and
with
knowledge
and
iudgement
;
whence
it
commeth
to
passe
that
this
desiring
is
not
onely
spontaneus
,
but
also
voluntary
,
and
therefore
free
.
X.
Furthermore
,
there
are
many
kindes
of
humane
actions
:
For
some
are
meerely
naturall
,
as
the
contrary
motion
of
the
Arteries
,
and
beating
of
the
pulse
,
the
digestion
of
nourishment
,
&c.
Which
because
they
are
not
in
our
power
,
nor
at
mans
pleasure
,
the
will
is
neyther
occupied
about
them
,
nor
doe
they
fall
within
the
compasse
of
Election
or
deliberation
.
XI
.
Some
actions
are
partly
naturall
,
and
partly
voluntarie
,
as
to
eate
,
to
walke
,
&c.
Which
although
they
be
naturall
,
yet
they
are
gouerned
by
the
will
.
In
these
actions
the
will
is
free
,
vnlesse
when
some
externall
force
compels
,
or
some
vnauoidable
necessity
doth
vrge
,
men
being
vnwilling
.
XII
.
There
are
also
some
actions
that
are
ciuill
,
as
to
sell
,
to
buy
,
to
bargaine
,
to
play
,
to
build
,
to
paint
:
In
these
things
the
will
of
man
is
free
,
and
doth
freely
incline
it selfe
to
one
or
other
:
For
hee
that
doth
these
things
at
the
command
of
another
,
yet
is
willing
to
obey
him
that
commandeth
,
and
therefore
is
driuen
to
doe
it
,
not
onely
by
anothers
will
,
but
also
by
his
owne
.
Of
this
liberty
the
Apostle
speaketh
,
Corinth.
7.37
.
He
that
standeth
stedfast
in
his
heart
,
hauing
no
necessity
,
but
hath
power
ouer
his
owne
will
,
&
hath
so
decreed
in
his
heart
,
that
he
will
keep
his
virgin
,
doth
well
:
For
in
this
place
the
Apostle
vnderstandeth
,
by
that
which
is
done
well
,
not
that
which
is
done
agreeable
to
Gods
law
,
but
that
which
is
done
prudently
,
and
fitly
,
to
the
present
time
and
purpose
.
XIII
.
Also
in
actions
that
are
ciuilly
honest
,
the
will
of
man
is
moued
by
its
owne
pleasure
,
as
when
a
heathen
man
helpes
vp
him
that
is
fallen
,
or
sheweth
the
way
to
him
that
is
out
of
it
.
XIV
.
The
like
liberty
is
in
the
obseruation
of
Ecclesiasticall
pollicy
,
and
in
those
workes
commanded
by
the
law
of
God
,
which
doe
belong
to
an
outward
operation
;
for
the
most
wicked
men
,
doe
performe
holy
rites
and
religious
ceremonies
,
doe
bestow
almes
,
doe
heare
and
reade
the
word
of
God
.
XV.
But
especially
in
euill
actions
man
is
free
.
For
hee
is
not
onely
of
his
owne
accord
carried
to
sinne
,
but
also
of
two
or
more
euills
,
most
freely
hee
doth
choose
eyther
,
and
doth
voluntarily
apply
himselfe
to
that
,
to
which
his
minde
leads
him
.
Wherefore
seeing
man
,
that
is
naturally
euill
,
is
gouerned
by
his
owne
euill
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
seruant
of
sinne
,
because
he
is
in
subiection
to
his
owne
will
,
and
because
he
doth
sinne
voluntarily
and
freely
,
and
that
man
is
therefore
a
seruant
because
he
is
free
.
XVI
.
They
that
say
that
an
vnregenerate
man
by
this
seruitude
&
naturall
deprauation
doth
necessarily
sin
,
ought
not
to
be
reprehended
;
for
an
vnregenerate
man
must
needes
sin
:
Thus
the
diuels
doe
necessarily
sinne
,
but
yet
freely
;
for
they
sinne
being
not
constrained
,
nor
determined
and
appointed
to
any
one
thing
onely
,
by
any
outward
cause
forcing
them
:
But
they
are
led
by
their
owne
motion
,
by
their
ingrafted
wickednesse
,
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
haue
lost
their
liberty
by
their
glorification
.
There
is
a
kinde
of
necessity
which
is
voluntary
;
neither
is
liberty
contrary
to
necessity
,
but
to
constraint
and
seruitude
.
Wherefore
Saint
Austin
,
Enchirid.
Chap.
August
.
lib.
22.
de
ciuit
.
Cap.
30.
Nec
ideo
liberton
arbitrium
non
habebunt
quia
peccata
eos
delectare
non
poterunt
,
&c.
Enchirid.
cap.
105.
Multo
liberius●
erit
arbitrium
quod
omnino
non
poterit
seruire
peccato
.
105.
&
ciuitat
.
lib.
22.
Cap.
vlt.
doth
teach
,
that
by
the
necessity
of
not
sinning
,
which
shall
be
in
the
Saints
,
their
free-will
shall
be
rather
increased
and
confirmed
then
diminished
.
What
is
more
free
then
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
free-will
,
to
be
able
to
choose
euill
.
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
moreouer
,
habits
and
actions
,
that
is
,
vertues
and
workes
,
which
doe
helpe
forward
to
saluation
,
and
which
are
proper
to
the
faithfull
.
Such
as
are
the
true
knowledge
and
feruent
loue
of
God
,
saith
and
repentance
,
and
holy
actions
flowing
from
these
vertues
.
In
and
about
these
things
,
the
will
of
a
man
that
is
vnregenerate
,
and
standing
in
his
pure
and
meere
naturals
is
not
free
;
here
is
no
free-will
of
man
,
no
inclination
,
no
disposition
:
Surely
it
had
beene
a
very
hard
thing
to
finde
in
Paul
,
raging
against
the
Church
,
and
in
the
theefe
,
crucified
for
his
robberies
,
whom
Christ
conuerted
in
the
very
agony
of
his
death
,
any
dispositions
or
preparations
to
repentance
.
XVIII
.
I
doe
not
deny
,
but
that
there
are
memorized
many
things
of
heathen
men
,
which
were
done
honestly
,
and
profitably
for
ciuill
society
,
for
concord
,
and
for
the
defence
of
their
countrie
:
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
,
Whatsoeuer
is
done
without
faith
is
sinne
,
Rom.
14.23
.
)
and
which
is
referred
to
the
glory
of
God
,
as
the
Apostle
commandeth
,
1.
Cor.
10.31
.
It
is
plaine
,
that
those
honest
deedes
of
the
heathen
were
not
without
fault
,
and
that
they
could
not
come
to
saluation
by
such
ciuill
vertues
,
nor
that
any
one
could
by
them
be
disposed
to
faith
or
true
repentance
.
The
right
outward
duties
of
ciuill
vertues
,
are
of
one
sort
,
the
duties
of
faith
and
Christian
piety
are
of
another
sort
.
And
truly
in
my
iudgement
,
the
heathen
iudge
,
who
in
giuing
sentence
,
and
in
diuiding
possessions
doth
iudge
equally
and
well
,
is
no
more
iust
before
the
tribunall
of
God
,
then
the
theeues
who
equally
and
iustly
diuide
the
pray
among
themselues
:
For
whosoeuer
doth
want
faith
in
Christ
,
is
not
the
Sonne
of
God
,
and
therefore
cannot
be
an
heire
and
iust
possessor
of
worldly
goods
,
although
he
excell
in
ciuill
vertues
.
For
a
kinde
of
doubtfull
light
,
and
some
seedes
of
equity
are
left
in
man
for
ciuill
society
:
And
they
to
whom
the
light
of
the
Gospell
doth
shine
,
if
they
giue
themselues
ouer
to
vices
should
be
confounded
with
shame
,
being
vrged
by
these
examples
.
XIX
.
But
after
God
hath
enlightned
the
minde
of
any
one
with
his
light
,
and
hath
touched
his
heart
with
repentance
,
and
hath
wrought
in
him
faith
in
Christ
,
then
the
will
of
man
beginneth
to
moue
it selfe
willingly
and
freely
to
holy
actions
,
to
which
it
is
not
forced
by
phisicall
or
naturall
necessity
,
but
it
is
so
turned
by
a
milde
and
effectuall
,
eyther
perswasion
or
influence
,
that
the
will
may
freely
and
willingly
follow
God
calling
:
For
otherwise
that
were
not
a
good
worke
,
whereunto
one
should
be
drawne
by
constraint
,
or
should
be
compelled
by
a
naturall
necessity
.
He
that
doth
good
vnwillingly
,
doth
wickedly
:
Such
a
man
is
sufficiently
rewarded
,
if
God
pardon
his
obedience
;
for
although
God
hate
euill
,
yet
he
will
not
therefore
compell
to
good
:
Because
a
good
worke
is
not
good
,
but
when
it
is
voluntarily
.
XX.
And
although
man
is
freely
moued
to
the
workes
of
piety
,
yet
the
whole
praise
of
the
good
worke
is
due
to
God
,
who
worketh
in
vs
to
will
,
and
to
doe
,
of
his
good
pleasure
,
Phil
2.
So
,
although
the
infant
in
the
mothers
wombe
doth
moue
it selfe
,
and
doth
helpe
forward
his
owne
natiuity
,
yet
it
hath
that
power
of
mouing
from
God
:
Therefore
,
euen
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
endeauour
of
good
workes
,
nor
weaken
the
will
of
man
,
or
binde
it
with
the
bonds
of
naturall
necessity
.
XXI
.
Here
therefore
a
distinction
is
to
be
vsed
:
For
if
it
be
spoken
of
the
beginning
of
conuersion
,
and
of
the
first
entrance
of
regeneration
and
faith
,
that
is
,
of
the
procuring
or
forming
of
faith
and
repentance
in
our
soules
,
wee
contend
that
free-will
doth
nothing
here
,
and
that
our
soules
in
the
very
beginnings
are
,
not
onely
meerely
passiue
,
but
also
that
they
doe
with
their
greatest
endeauour
resist
the
worke
of
God
,
forming
in
vs
the
rudiments
and
draughts
of
the
new
man
,
so
that
man
in
this
case
is
not
free
,
vnlesse
it
be
to
resist
God
.
But
after
regeneration
begunne
,
and
after
God
hath
giuen
to
man
a
heart
of
flesh
for
his
heart
of
stone
,
then
man
doth
freely
moue
himselfe
to
those
workes
which
are
acceptable
to
God
.
And
as
there
are
secret
,
but
yet
certaine
increasings
of
regeneration
,
so
this
liberty
doth
increase
by
little
and
little
,
fainting
euery
day
with
the
resistance
of
our
lusts
.
By
this
meanes
mans
will
doth
cooperate
and
worke
together
with
God
,
yet
so
,
that
whatsoeuer
good
is
done
,
is
due
to
God
alone
:
No
otherwise
,
then
as
when
a
scriuener
doth
guide
the
shaking
hand
of
the
childe
,
and
doth
at
the
first
frame
it
to
make
letters
;
the
childe
indeede
doth
indeauour
to
forme
the
letters
,
and
doth
striue
with
all
his
power
,
yet
the
right
forming
of
the
letters
is
not
to
be
ascribed
to
the
childe
,
but
to
the
scriuener
:
This
example
seemeth
to
me
to
be
most
fit
,
because
it
teacheth
that
God
doth
not
onely
worke
with
our
will
(
as
the
Semipelagian
Synergists
,
or
maintainers
of
our
cooperation
with
God
,
of
this
our
age
,
would
haue
it
)
but
also
that
God
doth
worke
by
our
wills
,
and
doth
bend
them
by
an
effectuall
motion
,
which
motion
after
what
manner
,
and
how
farre
man
may
resist
,
shall
hereafter
be
taught
.
XXII
.
Wee
therefore
say
that
the
act
of
beleeuing
and
repenting
,
is
so
farre
the
act
of
man
,
in
as
much
as
man
himselfe
beleeueth
and
repenteth
,
and
not
God
;
and
in
as
much
as
no
man
beleeueth
and
repenteth
,
but
he
doth
it
willingly
.
But
we
say
,
that
the
grace
of
God
alone
,
doth
create
and
giue
the
first
being
to
faith
in
vs
,
and
that
it
is
the
gift
of
God
,
and
by
the
power
of
the
regenerating
spirit
,
that
wee
doe
willingly
and
freely
beleeue
and
repent
.
For
the
question
is
not
who
beleeueth
,
whether
man
or
God
;
but
what
doth
bring
forth
faith
in
man
,
and
whether
it
be
in
the
power
of
free-will
,
helped
with
grace
,
to
beleeue
or
not
to
beleeue
,
and
to
vse
grace
or
not
to
vse
it
.
XXIII
.
From
this
doctrine
(
the
foundations
and
proofes
whereof
shall
be
brought
out
of
the
holy
Scripture
in
the
next
chapter
)
Arminius
,
and
his
Sectaries
doe
infinitely
and
exceedingly
differ
:
For
,
they
are
of
opinion
,
that
an
vnregenerate
man
hath
power
of
beleeuing
and
repenting
.
The
Arminian
conferrers
at
the
Hage
,
Page
272.
doe
affirme
,
that
conuersion
doth
goe
before
faith
,
and
that
man
doth
helpe
somewhat
to
his
owne
conuersion
before
hee
hath
faith
.
And
turning
ouer
the
writings
of
these
Sectaries
,
I
finde
that
they
determine
,
that
by
the
corruption
of
nature
,
mans
vnderstanding
is
darkened
,
and
his
affections
are
depraued
;
but
I
no where
finde
in
their
writings
,
that
his
will
is
of
its
owne
nature
depr●ued
,
and
prone
to
sinne
:
But
they
attribute
to
it
,
pronenesse
eyther
to
good
or
euill
,
and
an
equall
in●anation
to
either
part
:
Wherefore
in
the
regeneration
of
a
man
,
they
will
indeede
haue
his
vnderstanding
to
be
enlightned
vnresistably
,
and
his
affections
to
be
drawn
(
for
so
they
speake
)
but
they
say
,
that
the
will
keepes
her
owne
liberty
of
beleeuing
,
or
not
beleeuing
,
of
repenting
,
or
not
repenting
.
And
they
will
not
haue
the
viuification
and
reuiuing
of
the
will
in
our
regeneration
,
to
consist
in
this
,
that
of
being
naturally
euill
,
it
is
made
good
by
the
infusion
of
some
vertue
,
but
that
by
the
illumination
of
the
vnderstanding
,
the
amend●ment
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
conferrence
at
the
Hage
teach
,
Page
25.
And
also
the
same
men
,
a
little
after
,
say
these
words
:
In
our
spirituall
death
,
the
spirituall
gifts
are
not
properly
seperated
from
the
will
of
man
,
because
they
were
neuer
engrafted
in
it
.
Surely
those
men
are
of
opinion
,
that
the
will
of
Adam
,
before
his
fall
,
was
not
furnished
with
righteousnesse
and
holinesse
:
For
it
cannot
be
denyed
but
that
these
vertues
are
spirituall
gifts
;
which
certainely
is
a
prodigious
and
monstrous
diuinity
.
XXIV
.
The
same
men
doe
affirme
,
that
sufficient
grace
is
giuen
to
all
men
,
euen
to
vnregenerate
and
heathen
men
,
to
whom
the
name
of
Christ
hath
not
come
,
whereby
they
may
obtaine
faith
,
if
they
will
:
And
that
an
vnregenerate
man
is
not
altogether
dead
in
sinne
,
Arnold
.
p
403.
Home
corruptus
potestlumine
natura
recte
vti
:
et
habet
aliquas
reliquias
vite
spiritualis
.
but
that
there
are
in
him
reliques
and
remainds
of
spirituall
life
,
and
power
of
fulfilling
the
law
of
nature
:
for
they
thinke
that
God
doth
exact
and
require
nothing
from
man
,
to
the
performing
whereof
hee
would
not
giue
him
sufficient
power
:
otherwise
(
say
they
)
God
should
gather
,
where
hee
hath
not
scattered
:
They
say
therefore
,
that
God
is
bound
to
giue
to
all
men
the
power
of
fulfilling
that
which
he
commandeth
,
and
of
beleeuing
in
Christ
.
XXV
.
Notable
are
the
words
of
Arminius
,
pa.
244.
against
Perkins
.
Doest
thou
(
saith
he
)
deny
that
free-will
is
flexible
and
pliant
to
either
part
?
I
adde
further
,
and
that
also
without
grace
:
for
it
is
flexible
of
its
owne
nature
,
and
as
it
is
addicted
to
euill
in
the
state
of
sinne
,
so
it
is
capable
of
good
,
which
capablenesse
,
grace
doth
not
giue
it
,
for
it
is
in
it
by
nature
.
Hee
therefore
doth
differ
from
himselfe
,
when
hee
addes
,
that
free
will
is
not
bowed
to
good
,
without
the
grace
of
God
.
For
how
doe
these
things
stand
together
?
that
free-will
is
flexible
to
good
,
without
grace
;
and
yet
it
is
not
bowed
to
good
without
grace
?
In
vaine
is
that
power
which
is
neuer
brought
into
act
:
For
whence
doth
hee
gather
that
that
thing
may
be
done
,
which
he
himselfe
knoweth
neuer
was
done
,
nor
neuer
shall
be
.
Hitherto
pertaineth
that
which
he
saith
,
pag.
257.
To
be
able
to
beleeue
is
in
nature
,
to
beleeue
is
of
grace
:
therefore
to
be
able
to
beleeue
is
not
of
grace
.
There
is
indeede
naturally
in
man
a
possibility
of
hauing
or
receiuing
faith
;
but
it
is
not
in
him
by
nature
to
be
able
to
beleeue
;
for
these
things
doe
very
much
differ
.
The
first
notes
the
susceptability
and
possibility
of
receiuing
faith
:
the
other
signifieth
the
actiue
power
and
faculty
of
beleeuing
,
which
surely
is
not
in
man
by
nature
,
but
is
onely
from
grace
.
XXVI
.
Arnoldus
,
pag.
271.
layeth
this
to
our
charge
,
as
a
very
great
errour
,
that
we
say
that
the
regenerate
man
cannot
doe
any
good
,
vnlesse
hee
be
moued
by
grace
.
Truely
a
great
crime
,
and
that
which
is
common
to
vs
with
the
Apostle
,
who
doth
pronounce
,
that
we
are
not
sufficient
of
our selues
to
thinke
any
thing
,
as
of
our selues
,
but
all
our
sufficiency
is
of
God
.
2
Cor.
3.5
.
The
same
Arnoldus
,
pag.
447.
doth
make
the
vse
of
grace
subiect
to
mans
will
:
It
is
determined
,
saith
he
,
that
the
vse
of
grace
is
subiect
to
mans
will
,
that
man
may
vse
it
,
or
not
vse
it
,
according
to
his
naturall
liberty
:
And
a
little
after
he
doth
confesse
,
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
vse
which
grace
,
or
not
to
vse
it
;
to
beleeue
,
or
not
to
beleeue
,
he
thinkes
is
in
the
power
of
mans
free-will
.
Finally
,
the
Arminians
will
haue
the
efficacy
,
that
is
,
the
efficiency
and
working
power
of
it
,
to
depend
on
free-will
.
Arnoldus
against
Bogermannus
,
pag.
263.
and
274.
All
the
operations
of
grace
,
which
God
doth
vse
,
to
worke
our
conuersion
being
granted
,
yet
the
conuersion
it selfe
doth
remaine
so
free
in
our
power
,
that
we
may
not
be
conuerted
,
that
is
,
that
we
may
conuert
,
or
not
conuert
our selues
.
Greuinchouius
,
pag.
198.
I
say
,
that
the
sffect
of
grace
,
after
the
ordinary
and
vsuall
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
)
then
the
liberty
of
the
will
.
Perkins
said
;
As
there
can
no
good
either
be
,
or
be
done
,
vnlesse
God
doth
it
;
so
there
can
no
euill
be
auoided
,
vnlesse
God
hinder
it
.
This
true
and
holy
sentence
,
Arminius
carpeth
at
and
doth
depraue
.
pag.
113
,
and
for
the
words
,
can
be
auoided
,
he
puts
,
is
auoided
:
for
he
saith
,
that
there
is
in
all
men
power
of
doing
good
,
and
auoiding
euill
,
and
that
a
man
may
auoide
euill
,
and
abstaine
from
sinne
,
although
God
doth
not
hold
him
from
it
;
but
that
the
act
it selfe
,
is
partly
from
grace
,
and
partly
from
free-will
,
which
as
it
pleaseth
,
doth
either
admit
,
or
refuse
grace
.
Here
the
words
of
Arnoldus
,
pag.
381.
The
good
vsing
of
free-will
,
is
principally
from
grace
,
but
yet
so
,
that
man
himselfe
doth
vse
well
his
owne
free-will
:
and
the
liberty
of
vsing
,
or
not
vsing
grace
is
left
to
him
.
For
these
sectaries
are
of
opinion
,
that
the
power
of
beleeuing
is
vnresistably
giuen
to
all
,
and
that
the
act
of
beleeuing
is
so
helped
by
grace
,
that
it
is
left
to
mans
free-will
to
beleeue
in
act
,
or
not
to
beleeue
,
&
to
vse
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
free-will
.
Greuinchouius
,
pag.
208.
and
210.
It
is
manifest
,
that
free-will
and
grace
are
together
causes
in
part
:
And
pag.
211.
We
ioyne
grace
and
free-will
together
,
as
causes
in
part
:
He
must
so
speake
,
who
saith
that
Election
is
for
faith
fore-seen
:
For
God
would
be
very
vnfitly
said
to
fore-see
that
which
he
alone
is
to
do
;
for
this
is
not
to
fore-see
,
but
to
decree
:
Hitherto
also
pertaineth
that
conditional
decree
of
sauing
men
,
if
they
shal
beleeue
;
for
by
this
it
is
placed
in
the
power
of
man
to
beleeue
:
For
this
were
a
foolish
decree
;
I
will
saue
him
,
if
I
shall
giue
him
faith
.
Arminius
against
Perkins
,
pa.
223.
and
224.
saith
,
that
the
totall
cause
why
one
beleeueth
,
and
another
not
,
is
the
will
of
God
,
and
the
free-will
of
man
.
Arnoldus
,
pag.
228.
saith
,
that
Arminius
gaue
the
chiefe
part
of
the
working
of
faith
,
to
grace
.
viz.
because
in
the
working
of
faith
,
he
will
haue
free-will
to
haue
a
part
;
which
part
,
that
it
is
not
the
least
,
yea
,
that
it
is
the
greatest
,
in
the
sence
of
the
sectaries
(
although
they
would
make
another
shew
)
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
mans
free-will
,
as
in
the
will
of
God
.
And
truely
in
the
conuersion
of
man
,
free-will
must
haue
the
chiefe
part
,
if
it
be
true
that
the
Arminians
contend
for
,
to
wit
,
that
the
efficiency
and
working
power
of
grace
,
doth
depend
on
free-will
,
and
that
the
right
vse
of
grace
is
made
subiect
to
mans
will
.
And
that
which
Arnoldus
saith
,
pag.
444.
That
God
doth
so
worke
in
man
,
that
in
the
meane
while
man
is
not
wanting
to
himselfe
,
he
can
conuert
himselfe
.
And
Greuinchouius
against
Ames
,
pag.
205.
Grace
doth
not
determine
and
conclude
,
vnlesse
free-will
worke
with
it
:
in
which
respect
and
manner
,
what
if
we
should
say
,
that
the
efficacy
of
grace
,
doth
after
a
certaine
manner
depend
vpon
free-will
,
as
concerning
the
euent
?
If
therefore
the
efficacy
of
grace
,
as
concerning
the
euent
,
that
is
,
the
effect
,
doth
depend
on
mans
free-will
;
it
must
needes
be
,
that
free-will
hath
farre
the
greater
part
in
our
conuersion
and
regeneration
.
The
same
man
,
pa.
214.
In
comparing
betweene
themselues
,
Arnold
pa.
234.
&
235.
the
effectuall
helpe
of
God
,
and
the
insluence
of
free-will
,
there
is
no
priority
betweene
them
both
.
And
seeing
it
is
in
the
power
of
free-will
,
so
to
vse
grace
that
he
may
beleeue
,
and
obtaine
faith
,
we
being
by
faith
the
sonnes
of
God
,
Gal
3.26
.
It
appeareth
(
if
we
may
credit
Arminius
)
that
to
be
made
the
sonnes
of
God
,
is
a
thing
proper
to
free-will
,
and
although
it
cannot
be
done
without
the
helpe
of
grace
,
yet
the
effect
doth
depend
on
mans
will
:
So
that
God
is
willingly
indebted
to
man
;
for
hee
is
beholding
to
free-will
that
he
hath
sonnes
.
XXVIII
.
This
is
the
malicious
and
blacke
iuyce
of
the
fish
Loligo
;
and
this
is
their
most
pestilent
doctrine
:
of
which
,
what
is
to
be
iudged
it
is
easie
to
coniecture
by
those
speeches
which
euery
where
meet
vs
in
the
bookes
of
these
sectaries
.
That
Lydia
opened
her
owne
heart
,
when
yet
,
as
Luke
witnesseth
,
Act.
16.14
.
God
opened
the
heart
of
Lydia
:
And
that
a
man
doth
separate
himselfe
,
although
Saint
Paul
saith
,
who
seperates
thee
?
1
Cor.
4.7
.
And
that
an
vnregenerate
man
is
not
altogether
dead
in
sinne
:
and
that
God
doth
giue
man
power
of
beleeuing
,
if
he
himselfe
will
:
when
yet
God
giueth
both
to
will
,
and
to
doe
,
Phil.
2.13
.
And
that
sufficient
grace
which
is
giuen
to
all
men
,
yea
,
to
the
reprobates
,
doth
take
away
the
impotency
,
and
doth
stablish
the
liberty
of
free-will
;
as
Arminius
against
Perkins
,
pag.
245.
and
246.
teacheth
.
Let
vs
heare
the
proud
words
of
Greuinchouius
,
p.
253.
I
separate
my selfe
:
for
when
I
might
resist
God
and
his
predetermination
;
yet
I
haue
not
resisted
,
and
therefore
why
may
it
not
be
lawfull
for
me
to
boast
in
that
,
as
of
my
owne
?
For
that
I
was
able
,
it
was
of
God
shewing
mercy
,
but
that
I
was
willing
,
when
I
might
haue
beene
vnwilling
,
it
was
my
owne
power
.
It
is
a
venter
,
but
this
little
worme
will
swell
so
big
,
that
he
will
breake
.
O
it
is
the
part
of
a
magnanimious
&
great
minded
man
,
to
be
vnwilling
to
owe
too
much
to
God
,
and
not
to
be
ouercharged
with
his
benefits
.
Those
things
which
the
same
author
saith
,
pag.
279.
sauour
of
no
lesse
pride
:
You
will
say
that
in
this
manner
of
working
,
God
doth
after
a
certaine
manner
,
depend
on
the
will
of
man
:
I
grant
it
,
as
concerning
the
act
of
free
determination
.
Indeede
this
one
thing
was
wanting
,
to
the
very
height
of
pride
,
that
God
should
be
said
to
depend
on
man
.
XXIX
.
There
meete
vs
in
the
writings
of
these
innouators
,
some
places
,
in
which
they
say
,
that
man
in
his
corrupted
state
was
altogether
dead
,
and
that
of
himselfe
,
he
can
neither
thinke
,
nor
will
,
nor
doe
,
any
thing
that
is
good
.
But
these
things
are
said
but
for
a
colour
,
and
that
they
might
deceiue
the
vnwary
reader
:
For
they
say
,
that
a
man
is
able
to
doe
no
good
without
grace
;
but
by
this
grace
,
they
vnderstand
vniuersall
grace
,
which
is
common
to
all
men
,
and
sufficient
grace
,
which
is
giuen
,
euen
to
them
to
whom
Christ
was
made
knowne
,
and
which
doth
extend
it selfe
as
farre
as
nature
:
They
say
indeede
,
that
grace
is
the
cause
of
beleeuing
,
but
they
neuer
adde
,
that
it
is
the
cause
alone
.
The
Arminian
conferrers
at
the
Hage
,
in
the
third
and
fourth
Articles
,
doe
so
speake
as
if
they
were
of
the
same
opinion
with
vs
:
For
there
they
professe
,
that
man
hath
not
saning
faith
from
himselfe
;
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
himselfe
,
they
vnderstand
,
that
he
hath
it
not
from
himselfe
alone
:
And
when
they
say
,
that
euery
good
worke
is
to
be
ascribed
to
grace
,
they
are
very
wary
,
least
they
should
say
to
grace
alone
.
Then
also
in
the
word
grace
,
they
lay
a
snare
,
and
being
the
Apes
of
the
Pelagians
,
they
faigne
a
certaine
grace
,
which
is
common
to
all
,
which
doth
extend
it selfe
as
farre
as
nature
:
Also
they
distinguish
grace
from
the
vse
of
grace
;
for
indeede
,
they
will
haue
grace
to
be
from
God
,
but
the
vse
of
grace
to
be
in
the
power
of
mans
free-will
:
With
the
like
craft
,
they
say
,
that
the
power
of
beleeuing
is
from
grace
:
for
they
presently
draw
backe
what
they
haue
reached
forth
,
while
they
say
,
that
to
beleeue
it selfe
,
is
of
mans
free-will
;
and
that
grace
is
giuen
to
man
to
beleeue
,
if
he
will
.
But
whensoeuer
they
will
haue
a
kinde
of
speciall
grace
to
come
to
that
generall
grace
,
they
make
the
vse
of
this
speciall
grace
to
depend
on
free-will
;
and
they
roundly
,
and
without
any
circumstances
affirme
,
that
the
efficiency
,
and
working
power
of
grace
,
doth
depend
vpon
it
.
We
shall
also
see
,
that
by
that
vniuersall
and
sufficient
grace
,
common
to
all
men
,
is
vnderstood
naturall
gifts
,
&
notions
that
are
naturally
engrafted
,
and
that
they
cloath
nature
with
the
goodly
name
of
grace
;
(
which
thing
also
Pelagius
did
:
)
Which
thing
,
when
they
doe
with
their
greatest
cunning
,
yet
their
dissembling
is
neuer
so
wary
,
but
that
their
Pelagian
eares
and
errour
doe
appeare
:
and
although
they
doe
imitate
the
speech
of
truth
,
yet
their
vizard
doth
often
fall
from
them
vnawares
;
and
their
vlcers
being
pressed
,
doe
presently
cast
forth
stinking
corruption
.
XXX
.
Yet
Vorstius
here
doth
differ
from
his
Master
:
For
when
Arminius
saith
,
that
no
man
is
conuerted
,
and
doth
beleeue
in
act
,
by
that
vniuer
sall
grace
alone
,
which
is
common
euen
to
the
reprobates
,
but
that
there
is
also
some
speciall
grace
required
:
Vorstius
on
the
contrary
side
,
doth
affirme
.
Collat.
cum
Piscat
.
pag.
57.
that
some
are
conuerted
by
vniuersall
grace
(
which
he
calleth
the
lesser
mercy
)
that
is
,
without
speciall
grace
,
which
he
calleth
grace
more
then
sufficient
,
and
super
abounding
helpe
:
Therefore
if
this
man
be
beleeued
,
some
men
come
to
saluation
by
that
grace
alone
which
is
common
to
all
heathen
men
.
CHAP.
XXXIII
.
It
is
proued
out
of
the
holy
Scripture
,
that
an
vnregenerate
man
,
is
altogether
destitute
of
the
power
and
liberty
of
his
will
,
in
those
things
which
pertaine
to
faith
and
saluation
.
I.
IF
they
stand
here
to
the
iudgement
of
the
holy
Scripture
,
there
will
be
no
place
of
doubting
.
Of
a
man
that
is
vnregenerate
,
and
in
his
meere
naturals
,
the
Scripture
speaketh
thus
.
Gen.
6.5
.
Euery
thought
of
the
heart
of
man
is
onely
euill
continually
.
The
same
is
repeated
,
Chap.
8.
Ver.
21.
Ieremy
in
his
seauenteenth
chapter
consenteth
to
this
;
The
heart
of
man
is
wicked
,
and
vnsearchable
.
And
Rom.
3.
There
is
none
righteous
,
no
not
one
:
They
are
all
gone
out
of
the
way
,
and
are
become
vnprofitable
:
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
wisdome
of
the
flesh
,
that
is
,
whatsoeuer
a
carnall
man
vnderstandeth
or
perceiueth
,
is
enmity
against
God
,
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeede
can
be
.
Compare
these
things
with
the
doctrine
of
Arminius
,
who
is
of
opimon
,
that
a
man
that
is
an
infidell
and
vnregenerate
hath
sufficient
power
to
beleeue
,
and
to
fulfill
the
law
:
For
the
Apostle
is
of
opinion
,
that
our
flesh
,
not
onely
is
not
subiect
to
the
law
of
God
,
but
that
it
cannot
be
.
The
same
Apostle
,
1.
Cor.
2.14
.
saith
,
that
the
naturall
man
receiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
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
owne
nature
vnapt
and
vncapable
to
receiue
the
impression
of
the
law
of
God
,
vnlesse
God
(
as
hee
did
of
old
)
write
it
on
that
stone
with
his
finger
.
Also
that
which
Saint
Paul
saith
,
Ephes.
2.1.5
.
that
not
onely
the
Ephesians
before
their
calling
,
but
that
all
of
vs
were
dead
in
sinnes
.
Hee
hath
the
same
words
,
Coloss.
2.13
.
And
that
which
Christ
saith
,
Iohn
14.17
.
The
spirit
of
truth
,
whom
the
world
cannot
receiue
,
because
it
seeth
him
not
,
neither
knoweth
him
.
Christ
in
these
words
doth
plainely
acknowledge
that
there
is
no
free
will
of
man
,
no
power
to
receiue
the
spirit
of
truth
,
but
a
naturall
auersion
and
disability
.
II.
Wherefore
the
Scripture
doth
call
the
change
of
man
,
by
the
spirit
of
regeneration
,
sometimes
another
birth
,
Iohn
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
.
Iohn
5.25
.
Not
that
creation
and
resurrection
is
in
all
things
like
to
regeneration
and
the
change
of
the
soule
;
but
only
in
this
thing
of
which
it
is
here
spoken
,
to
wit
,
as
the
Carkasse
cannot
dispose
nor
prepare
it selfe
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
sinne
,
and
before
his
regeneration
,
hath
nothing
whereby
he
may
dispose
himselfe
,
or
further
his
regeneration
and
spirituall
new
birth
.
III.
The
Arminian
conferrers
at
the
Hage
,
Page
279.
doe
roundly
confesse
,
that
by
our
spirituall
death
,
the
liberty
of
doing
well
or
ill
,
is
separated
from
the
soule
.
I
demand
therefore
whether
an
vnregenerate
man
,
furnished
with
that
sufficient
and
vniuersall
grace
,
which
is
giuen
euen
to
Reprobates
,
hath
free-will
of
doing
well
or
ill
in
those
things
which
belong
to
saluation
?
If
he
haue
not
,
why
doe
the
Arminians
contend
he
hath
?
If
hee
hath
it
is
plaine
by
their
owne
confession
,
that
he
is
not
dead
in
sinne
.
But
there
is
a
speciall
force
in
the
word
borne
:
For
if
there
were
any
seeds
and
reliques
of
spirituall
life
in
an
vnregenerate
man
,
as
Arnoldus
is
of
opinion
,
there
were
no
neede
to
be
borne
againe
,
and
that
the
new
man
should
be
formed
,
but
God
were
to
be
prayed
to
,
that
he
would
againe
raise
vp
those
sparkes
and
reliques
of
spirituall
life
,
and
would
vouchsafe
to
kindle
and
increase
it
,
as
it
were
,
by
adding
fuell
to
it
.
IV.
Adde
to
these
,
those
places
which
teach
vs
,
that
without
faith
it
is
impossible
to
please
God
,
Heb.
11.
That
all
men
haue
not
faith
,
2.
Thess.
3.
because
it
is
the
gift
of
God
,
Philip.
1.19
.
Ephes.
2.8
.
Seeing
therefore
what
soeuer
is
not
of
faith
is
sinne
,
Rom.
14.25
.
it
is
plain
that
in
things
which
belong
to
saluation
and
to
the
worship
of
God
,
hee
doth
nothing
but
sinne
that
wants
faith
,
such
as
are
all
the
heathen
and
vnregenerate
men
.
In
which
place
to
the
Romanes
,
it
is
to
be
noted
,
that
the
Apostle
speaketh
of
the
vse
of
meates
,
which
he
will
haue
vs
to
eate
with
faith
,
that
is
,
with
a
certaine
knowledge
that
the
vse
of
meates
is
allowed
by
God
,
and
is
agreeable
to
his
word
.
Seeing
therefore
that
,
euen
in
things
which
are
of
their
owne
nature
indifferent
wee
sinne
,
when
we
vse
them
without
such
a
faith
,
how
much
more
are
we
to
thinke
that
the
heathens
sinne
in
euery
action
that
pertaineth
to
saluation
and
the
worship
of
God
,
because
they
are
altogether
destitute
of
this
faith
?
Hitherto
pertaine
those
places
which
teach
vs
that
God
is
the
author
of
euery
vertue
,
and
euery
good
worke
that
is
done
by
vs
.
We
are
not
sufficient
of
our selues
to
thinke
any
thing
,
as
of
our selues
;
but
our
sufficiency
is
of
God
,
2.
Cor.
3.5
.
And
Christ
himselfe
,
Iohn
15.5
.
Without
me
ye
can
doe
nothing
.
And
in
the
same
place
,
we
are
compared
to
branches
cut
off
and
appointed
to
the
fire
,
vnlesse
wee
haue
beene
engrafted
into
Christ
,
by
whom
wee
liue
and
beare
fruit
.
The
Apostle
,
Ephes.
2.8
.
doth
teach
,
that
saluation
and
faith
is
not
of
our selues
,
but
of
the
gift
of
God
:
For
by
grace
ye
are
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
.
How
farre
is
this
from
Arminius
,
who
will
haue
the
totall
cause
of
faith
,
not
to
be
grace
alone
,
but
grace
and
free-will
.
And
least
any
of
Arminius
followers
should
seeke
a
refuge
,
and
should
say
that
the
power
of
beleeuing
is
giuen
to
all
vnresistably
,
but
that
the
act
of
beleeuing
is
so
helped
by
grace
,
that
it
is
also
from
free-wil
,
the
Apostle
doth
fitly
preuent
such
a
weake
subtilty
,
Phil.
1.29
.
where
he
saith
,
It
is
giuen
to
you
,
in
the
behalfe
of
Christ
,
not
onely
to
beleeue
on
him
,
but
also
to
suffer
for
his
sake
.
You
see
that
not
onely
the
power
of
beleeuing
is
giuen
vs
;
but
also
the
act
it selfe
,
to
beleeue
.
Agreeable
to
this
is
that
,
Iohn
6.
No
man
can
come
to
me
vnlesse
my
father
draw
him
:
Where
to
come
,
is
to
beleeue
in
act
,
and
not
to
haue
the
power
and
faculty
of
beleeuing
which
is
brought
into
act
by
free-will
.
No
lesse
direct
is
that
of
the
Apostle
,
Philip.
2.13
.
It
is
God
which
worketh
in
you
both
to
will
,
and
to
doe
,
of
his
good
pleasure
.
Now
to
will
,
is
to
will
in
act
,
and
not
to
haue
the
power
of
willing
.
God
himselfe
,
Ezechiel
36.27
.
saith
,
I
will
put
my
spirit
within
you
,
and
will
cause
you
to
walke
in
my
statutes
.
Therefore
hee
doth
not
onely
giue
the
power
of
walking
in
his
statutes
,
but
also
doth
cause
that
we
really
walke
,
and
doth
worke
in
vs
the
very
act
.
After
what
manner
and
how
farre
the
elect
may
resist
the
efficacy
of
the
spirit
shall
hereafter
be
seene
.
It
is
sufficient
to
the
present
question
,
if
we
winne
this
of
them
,
that
God
doth
not
onely
giue
the
power
whereby
we
may
beleeue
,
but
also
that
hee
doth
giue
and
worke
in
vs
the
act
of
beleeuing
,
to
beleeue
it selfe
.
We
meete
sometimes
with
places
where
the
Arminians
say
that
not
onely
the
power
of
beleeuing
,
but
that
also
the
act
of
beleeuing
,
to
beleeue
it selfe
,
is
giuen
by
God
.
But
they
will
haue
this
act
so
to
be
giuen
by
God
,
in
as
much
as
he
giueth
knowledge
to
the
minde
,
and
doth
raise
vp
the
fainting
affections
which
doe
put
forward
the
will
to
beleeue
,
and
that
this
is
done
by
a
morall
perswasion
,
and
after
the
same
manner
that
wee
are
moued
by
obiects
:
But
this
is
not
to
giue
faith
and
the
act
of
beleeuing
.
For
surely
hee
that
doth
perswade
,
that
doth
propound
obiects
,
and
doth
inuite
the
appetite
to
runne
,
doth
not
giue
the
act
of
running
,
to
runne
it selfe
:
Wherefore
the
Arminians
doe
deny
that
faith
it selfe
is
infused
,
or
imprinted
on
the
heart
by
God
,
but
that
the
will
is
inuited
to
beleeue
onely
by
a
morall
perswasion
,
and
by
a
courteous
allurement
.
With
a
like
fraud
(
that
they
might
seeme
to
attribute
some
great
thing
to
God
)
they
say
that
God
doth
giue
the
power
of
beleeuing
,
and
that
vnresistably
:
But
when
they
come
to
explane
the
manner
whereby
these
powers
are
supplied
,
it
is
manifest
that
they
deny
that
the
power
of
beleeuing
is
giuen
to
man
by
God
:
For
they
thinke
that
God
doth
giue
these
powers
no
otherwise
then
by
enlightning
the
vnderstanding
with
knowledge
,
and
by
stirring
vp
the
appetites
,
which
certainely
is
not
to
giue
the
power
of
beleeuing
:
For
hee
which
in
the
darke
doth
with
a
torch
giue
light
to
the
wandring
traueller
,
and
doth
stirre
him
vp
to
goe
,
doth
not
thereby
giue
him
the
power
of
going
.
VI.
And
least
any
man
should
in
any
part
arrogate
to
himself
the
prayse
,
eyther
of
that
knowledge
which
he
hath
obtained
,
or
of
that
loue
wherewith
he
feeles
himselfe
to
be
affected
,
Christ
doth
beate
downe
all
pride
,
in
speaking
thus
to
Peter
,
Matth.
16.17
.
Blessed
art
thou
Symon
Bar-Iona
,
for
flesh
and
blood
hath
not
reuealed
this
vnto
thee
,
but
my
father
which
is
in
heauen
.
And
,
Chap.
11.25
.
he
doth
giue
thanks
to
his
father
,
that
hee
hath
hidden
these
things
from
the
wise
and
men
of
vnderstanding
,
and
hath
reuealed
them
to
babes
.
VII
.
And
especially
when
it
is
spoken
of
the
loue
of
God
,
and
of
obedience
to
his
commandements
;
the
Scripture
will
haue
vs
to
acknowledge
that
whatsoeuer
is
done
well
by
vs
,
is
receiued
from
God
:
We
loue
God
because
he
hath
loued
vs
first
,
Iohn
.
4.19
.
For
this
is
one
of
the
effects
of
the
loue
of
God
towards
vs
,
that
it
doth
put
into
our
hearts
a
loue
of
him
:
God
himselfe
thus
speaketh
,
Ier.
31.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
And
Chapter
32.
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
depart
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
threatnings
,
and
confirmed
with
so
many
miracles
,
Deut.
29.4
.
The
Lord
hath
not
giuen
you
a
heart
to
perceiue
,
nor
eyes
to
see
.
Let
Arminius
tell
mee
whether
these
men
had
sufficient
power
to
beleeue
,
or
sufficient
grace
,
which
with
the
helpe
of
free-will
,
they
might
haue
rightly
vsed
if
they
would
.
Fie
on
this
forgerie
.
And
yet
was
not
God
the
cause
of
the
impenitency
and
blindnesse
of
that
people
:
For
hee
that
will
not
heale
him
that
is
blinde
,
is
not
the
cause
of
his
blindenesse
:
God
did
not
put
this
wickednesse
in
man
,
but
he
knoweth
who
they
are
on
whom
hee
will
haue
mercy
,
and
he
hath
reason
for
his
actions
,
to
enquire
into
which
were
not
onely
rash
,
but
also
dangerous
.
VIII
.
Saint
Paul
,
Galath.
3.26
.
saith
,
That
wee
are
the
sonnes
of
God
,
by
faith
in
Christ
.
If
therefore
it
be
in
the
power
of
mans
free-will
,
being
helped
with
grace
to
beleeue
,
or
not
to
beleeue
,
to
vse
that
grace
or
not
to
vse
it
,
it
must
needes
also
be
in
the
power
of
free-will
,
helped
with
grace
,
to
effect
,
that
we
may
be
the
sonnes
of
God
,
or
may
not
:
Which
is
contrary
not
onely
to
piety
,
but
also
to
common
sence
;
for
who
euer
effected
that
he
was
the
sonne
of
his
father
?
or
who
is
beholding
to
himselfe
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
sheweth
mercy
.
By
him
that
willeth
and
him
that
runneth
,
hee
vnderstandeth
him
that
worketh
,
for
the
consideration
of
workes
is
excluded
from
the
election
,
or
(
as
Arminius
had
rather
)
from
the
iustification
of
man
,
that
this
benefit
might
be
acknowledged
to
be
receiued
from
the
mercy
of
God
alone
.
Arminius
offendeth
against
this
rule
:
For
by
his
doctrine
,
the
conuersion
of
a
man
by
faith
,
and
therefore
both
his
righteousnesse
and
saluation
,
is
of
him
that
willeth
,
and
of
him
that
runneth
,
&
of
him
that
worketh
,
that
is
,
of
him
who
by
the
helpe
of
his
free-will
,
doth
vse
vniuersall
grace
well
,
and
who
doth
therefore
beleeue
,
because
to
the
helpe
of
grace
,
hee
hath
brought
the
power
of
free-will
,
by
which
hee
hath
obtained
Faith
.
For
(
as
I
haue
said
)
the
Arminians
make
the
cause
of
faith
,
to
be
these
two
ioyned
together
,
to
wit
,
grace
and
free-will
;
to
vse
which
free-will
to
the
obtaining
of
saith
,
and
to
the
conuerting
of
himselfe
,
is
certainely
to
will
and
to
runne
:
The
Apostle
therfore
ought
to
haue
said
,
It
is
of
man
that
willeth
and
runneth
,
and
of
God
which
sheweth
mercy
,
that
free-will
might
be
ioyned
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
conuersion
and
saluation
,
is
not
by
the
free-will
of
man
alone
;
why
may
it
not
also
be
said
,
that
it
is
not
of
God
that
sheweth
mercy
,
because
conuersion
is
not
made
by
the
grace
of
God
alone
,
but
also
by
free-will
?
It
skilleth
nothing
that
Saint
Austin
vsed
this
argument
against
Pelagius
,
who
denied
that
we
were
preuented
by
grace
,
for
it
hath
the
same
force
against
the
Semipelagians
,
who
ioyne
free-will
to
grace
:
Seeing
that
Saint
Paul
doth
not
say
,
That
it
is
not
alone
of
him
that
willeth
,
but
doth
altogether
exclude
free-will
.
X.
Finally
,
this
argument
hath
so
tormented
Arnoldus
,
Page
445.
that
he
would
seeme
to
yeeld
to
our
part
;
for
he
saith
,
It
is
not
placed
in
our
will
,
that
we
should
obey
the
calling
of
God
,
but
this
thing
it selfe
is
also
from
the
mercy
of
God
.
But
the
scoffing
and
crafty
man
,
is
very
wary
least
hee
should
say
somewhat
that
should
hurt
his
owne
cause
:
For
when
he
saith
that
it
is
not
placed
in
our
will
,
he
vnderstandeth
alone
:
Therfore
he
would
not
say
,
that
this
is
wholy
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
free-will
,
that
he
might
agree
to
himselfe
;
for
he
thinketh
that
it
is
not
placed
in
the
grace
of
God
alone
,
nor
in
free-will
alone
.
XI
.
That
man
cannot
be
conuerted
vnlesse
God
conuert
him
,
and
that
the
whole
praise
of
our
conuersion
is
due
to
God
,
Ieremy
teacheth
,
Chap.
31.
v.
18.
Conuert
me
,
and
I
shall
be
conuerted
;
which
is
also
repeated
in
the
last
Chapter
of
the
Lamentations
.
I
am
ashamed
of
the
weake
interpretation
of
the
Arminian
conferrers
at
the
Hage
,
who
pag.
266.
by
conuerted
,
would
haue
corrected
to
be
vnderstood
:
There
is
nothing
so
cleare
and
direct
in
the
holy
Scripture
,
which
may
not
be
corrupted
with
a
foolish
and
rash
interpretation
:
who
hauing
but
little
skill
in
the
Hebrew
,
is
ignorant
that
the
Verbe
shub
,
signifieth
to
be
turned
,
and
not
to
punish
;
and
therefore
in
the
contugation
Hiphil
,
it
is
to
cause
that
one
be
conuerted
,
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
grieuously
whipped
,
should
desire
moreouer
that
he
might
be
buffeted
?
But
Ieremy
expoundeth
himselfe
,
and
doth
teach
what
it
is
to
be
conuerted
:
for
he
addeth
,
being
conuerted
,
I
will
repent
and
acknowledge
my selfe
:
this
indeede
is
to
be
conuerted
.
Seeing
therefore
that
men
,
who
are
already
conuerted
,
say
;
Conuert
me
,
and
I
shall
be
conuerted
,
Ier.
31.
Draw
me
,
and
I
will
runne
,
Cant.
1.
And
doe
ascribe
the
progresse
and
the
proceeding
of
their
conuersion
to
God
alone
:
how
much
more
is
the
beginning
of
our
conuersion
to
be
attributed
to
God
alone
?
For
if
they
that
are
already
willing
,
doe
confesse
that
they
owe
to
God
whatsoeuer
good
they
doe
,
and
that
without
his
grace
,
they
cannot
moue
a
foote
further
;
how
much
more
is
it
to
be
determined
,
that
of
being
vnwilling
,
wee
cannot
be
made
willing
,
of
dead
,
aliue
,
vnlesse
God
draw
vs
,
and
make
vs
aliue
?
XII
.
And
to
ouerthrow
those
preparations
,
by
which
the
sectaries
thinke
,
that
an
vnregenerate
man
well
vsing
vniuersall
grace
and
naturall
light
,
doth
dispose
and
prepare
himselfe
to
regeneration
;
that
which
God
saith
,
Ezech.
36.
doth
greatly
preuaile
;
I
will
giue
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
giue
you
an
heart
of
flesh
;
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
.
For
seeing
that
God
himselfe
witnesseth
,
that
in
those
things
which
belong
to
the
worship
of
God
and
to
saluation
,
man
hath
naturally
a
stony
heart
,
which
hath
neede
to
be
taken
away
,
and
another
to
be
giuen
by
God
,
in
which
God
should
imprint
the
character
of
faith
and
repentance
:
it
manifestly
appeareth
,
that
an
vnregenerate
man
cannot
prepare
himselfe
to
his
regeneration
:
For
that
which
must
be
taken
away
,
and
must
be
changed
for
another
,
that
we
may
be
regenerated
;
certainely
,
that
doth
not
further
regeneration
,
nor
doth
prepare
vs
to
it
,
for
otherwise
we
should
be
helped
by
the
impediments
themselues
.
XIII
.
Arnoldus
,
pag.
461.
doth
answere
,
that
this
phrase
of
a
stony
and
fleshly
heart
is
figuratiue
and
Symbolicall
diuinitie
cannot
proue
any
thing
.
I
answere
,
that
figuratiue
speeches
haue
the
force
of
those
that
are
properly
spoken
,
when
they
are
expounded
by
the
Scripture
it selfe
;
&
when
it
is
euident
to
what
end
,
and
in
what
sence
they
are
vsed
:
Now
in
the
same
place
of
Ezechiel
,
there
are
many
words
that
are
plaine
,
and
not
figuratiue
,
which
doe
make
cleare
this
figure
;
for
in
the
same
place
,
God
doth
promise
that
hee
will
giue
them
a
new
spirit
,
by
which
he
would
cause
that
they
should
walke
in
his
waies
.
XIV
.
Wherefore
Arnoldus
with
a
superfluous
diligence
,
and
nothing
to
the
purpose
,
doth
heape
together
the
differences
betweene
the
heart
and
a
stone
.
A
stone
hath
not
life
,
the
heart
hath
;
a
stone
cannot
be
softned
without
the
taking
away
of
the
substantiall
forme
,
the
hart
may
;
the
stone
cannot
resist
his
own
softning
,
the
heart
may
:
All
besides
the
matter
,
for
in
that
one
thing
of
which
it
is
spoken
here
,
the
comparison
is
most
apt
:
For
euen
as
the
stone
cannot
soften
it selfe
,
but
it
is
softned
onely
by
the
power
of
an
outward
agent
:
so
the
vnregenerate
heart
cannot
conuert
it selfe
,
or
dispose
it selfe
to
regeneration
,
but
it
is
done
onely
by
the
efficacy
of
the
spirit
of
God
:
He
that
without
this
shall
seeke
comparisons
,
shall
finde
infinite
differences
;
as
that
a
stone
may
be
engrauen
,
and
broken
,
may
be
taken
out
of
the
quarries
,
and
be
laid
on
the
building
,
&c.
but
the
heart
cannot
.
XV.
The
words
of
Saint
Paul
doe
vexe
these
Semipelagians
,
when
he
saith
,
that
man
is
dead
in
sinne
,
and
he
speaketh
of
the
vnregenerate
man
:
The
point
of
which
dart
,
that
they
might
auoide
and
make
frustrate
,
they
doe
laboriously
heape
together
differences
betweene
a
dead
corps
,
and
an
vnregenerate
man
;
which
doe
tend
thither
,
that
they
might
proue
that
an
vnregenerate
man
,
is
not
altogether
dead
in
sinne
,
and
as
Arnoldus
saith
,
hath
some
reliques
of
the
spirituall
life
:
To
which
naturall
reliques
and
remainds
of
vniuersall
and
sufficient
grace
,
he
added
,
which
they
say
is
giuen
to
all
men
,
euen
vnregenerates
and
reprobates
,
by
which
there
is
no
man
,
but
may
fulfill
the
law
and
obtaine
faith
;
certainely
,
there
will
be
found
in
an
vnregenerate
man
,
very
much
life
,
and
there
will
be
none
or
very
little
conueniency
or
similitude
,
with
him
that
is
dead
.
It
is
well
therefore
,
that
these
sectaries
doe
thither
apply
all
their
force
,
that
they
might
shew
that
Saint
Paul
doth
not
speake
so
properly
as
he
should
.
Arnoldus
layeth
downe
these
differences
,
pag
466.
and
468.
In
resurrection
the
soule
is
insused
,
in
regeneration
it
is
onely
changed
:
in
resurrection
there
doth
no
dispositions
and
preparations
goe
before
,
but
regeneration
is
made
after
some
fore-going
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
carkasse
,
there
are
no
reliques
of
life
,
but
in
an
vnregenerate
man
,
there
are
some
reliques
of
spirituall
life
:
God
doth
not
speake
to
a
dead
carkas
,
but
he
speaketh
to
them
that
are
dead
in
sinne
,
and
doth
propound
his
word
to
them
.
He
that
is
dead
,
cannot
resist
his
resurrection
,
the
vnregenerate
man
may
.
I
doe
not
deny
,
but
that
this
similitude
doth
not
square
in
all
things
:
there
is
no
doubt
,
but
that
Arnoldus
could
haue
found
many
other
differences
:
as
that
the
resurrection
of
the
body
shall
not
be
till
the
last
day
,
that
it
shall
be
at
the
trumpe
of
the
Angell
.
&c.
But
it
is
sufficient
,
that
this
similitude
doth
well
square
in
that
which
is
the
principall
of
the
matter
,
and
in
that
,
concerning
which
the
controuersie
is
betweene
vs
:
to
wit
,
in
this
,
that
as
the
dead
corps
is
altogether
vnapt
to
motion
,
and
cannot
dispose
nor
prepare
it selfe
to
the
resurrection
;
so
the
soule
of
a
man
that
is
vnregenerate
and
dead
in
sinne
,
doth
want
in
things
spirituall
and
pertaining
to
sa●uation
all
sense
and
motion
,
and
cannot
prepare
,
nor
dispose
it selfe
to
regeneration
,
vntill
the
spirit
of
regeneration
descend
into
the
heart
,
stirre
vp
new
motions
,
and
doth
worke
the
first
beginnings
of
the
new
life
:
By
sense
in
spirituall
things
,
I
vnderstand
zeale
,
by
motion
,
good
workes
.
And
surely
,
these
things
seeme
to
me
to
be
repugnant
;
v●z
.
to
be
dead
in
sinne
,
as
Saint
Paul
saith
,
and
to
haue
reliques
and
remainds
of
spirituall
life
,
as
Arnoldus
saith
.
For
death
in
spirituall
things
,
doth
altogether
exclude
spirituall
life
:
I
willingly
acknowledge
,
that
there
are
some
motions
of
truth
,
and
spurkes
of
light
in
an
vnregenerate
man
,
&
some
obscure
prints
of
the
Image
of
God
:
But
these
reliques
are
not
any
part
of
spirituall
life
&
regeration
:
the
diuels
themselues
haue
much
more
light
&
derstanding
,
and
yet
they
are
altogether
dead
in
sins
.
XVI
.
Neither
are
all
those
differences
true
,
which
they
doe
bring
!
First
,
we
deny
that
God
hath
respect
to
the
dispositions
of
free-will
,
or
that
a
man
by
free-will
can
prepure
himselfe
to
regeneration
.
God
indeede
,
doth
by
a
mans
calamities
,
and
by
his
freedome
out
of
them
,
and
by
the
examples
of
the
vengance
that
he
taketh
of
the
wicked
,
sometimes
make
way
to
himselfe
for
his
regeneration
:
Also
a
man
by
a
seruile
feare
,
and
dread
of
punishment
,
may
profitably
be
troubled
:
but
I
maintaine
,
that
those
inward
motions
doe
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
,
then
I
say
,
such
morions
are
a
part
of
regeneration
,
and
the
first
motions
&
pulses
of
the
new
man
,
&
although
weake
,
yet
sure
beginnings
of
the
new
life
;
&
not
preparations
of
the
free-will
,
which
goe
before
regeneration
,
and
by
which
God
is
moued
to
gine
a
greater
measure
of
grace
:
But
it
is
so
farre
,
that
God
in
beginning
regeneration
should
haue
respect
to
fore-going
dispositions
;
that
on
the
contrary
,
they
are
called
,
who
are
the
greatest
strangers
from
the
kingdome
of
heauen
,
and
who
are
ouer
whelmed
in
greatest
darknesse
.
Let
the
Thiefe
on
the
crosse
be
an
example
,
also
the
Romanes
,
the
people
of
Alexandria
,
of
Antioch
,
the
Corinthians
,
and
the
Ephesians
,
then
which
people
,
there
were
neuer
any
more
wicked
in
lust
,
nor
more
effeminate
in
luxurie
,
of
greater
ignorance
,
or
of
more
prodigious
idolatry
;
whom
yet
so
euill
affected
and
dispoled
,
God
called
by
an
effectuall
calling
,
and
hauing
sent
his
Apostles
to
them
,
gained
them
to
Christ
,
that
where
sinne
did
more
abound
,
there
grace
also
might
more
abound
.
XVII
.
And
that
regeneration
is
not
alwayes
wrought
by
degrees
,
the
example
of
the
conuerted
Thiefe
doth
shew
,
who
in
the
extreame
inuasion
of
spirituall
agony
,
in
one
moment
passed
ouer
an
vnmeasurable
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
,
free-will
remayning
.
For
if
free-will
doth
remaine
in
regeneration
,
it
must
needes
be
,
that
it
goeth
before
regeneration
:
but
in
things
that
are
spirituall
,
and
which
belong
to
saluation
,
there
was
no
free-will
before
regeneration
.
XIX
.
It
is
of
the
same
sort
,
yea
farre
worse
,
which
they
adde
,
that
in
an
vnregenerate
man
,
there
are
some
reliques
of
the
spirituall
life
:
for
so
they
aske
that
to
be
granted
to
them
,
which
is
the
question
,
and
which
we
haue
already
proued
to
be
false
.
XX.
Neither
yet
is
that
true
which
they
say
,
that
God
doth
not
speake
to
a
dead
corps
;
for
Christ
spake
these
words
to
Lazarus
that
was
dead
,
Lazarus
come
forth
,
Luk.
11.
And
Eze.
37.4
.
God
doth
thus
speake
to
the
bones
that
were
long
before
withered
:
Oye
dry
bones
,
heare
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
,
Iohn
5.25
.
are
direct
to
this
purpose
;
The
dead
shall
heare
the
voice
of
the
sonne
of
God
,
and
they
that
heare
shall
liue
.
For
as
God
with
his
light
,
doth
so
enlighten
the
blinde
,
that
he
also
giueth
them
eyes
;
so
by
his
word
,
he
doth
so
speake
to
the
dead
,
that
by
that
word
he
doth
make
them
aliue
.
XXI
.
Maruailous
is
the
wittinesse
of
the
Arminian
conferrers
at
the
Hage
,
who
doe
thence
proue
,
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
proue
,
that
a
man
is
not
dead
in
sinne
,
because
he
can
resist
the
spirit
of
God
;
as
if
the
remainds
of
our
spirituall
life
were
placed
in
the
faculty
of
resisting
God
;
when
on
the
contrary
,
a
man
is
therefore
dead
in
sinne
,
because
he
can
doe
nothing
but
resist
.
They
doe
therefore
as
much
as
if
they
should
say
,
that
a
man
is
not
therefore
dead
in
sinne
,
because
he
is
dead
in
sinne
.
XXII
.
And
that
which
they
say
,
that
he
which
is
dead
,
cannot
resist
his
resurrection
,
but
hee
that
is
vnregenerated
,
may
resist
his
viuification
;
maketh
for
vs
,
and
doth
burden
the
cause
of
these
innouators
:
For
thence
it
followeth
that
the
death
in
sinne
,
is
farre
the
worse
death
,
and
that
he
that
is
dead
in
sinne
is
bound
with
stronger
bonds
,
if
he
resist
his
owne
resurrection
,
not
onely
in
the
beginnings
of
his
regeneration
,
but
also
in
the
progresse
of
it
:
Yea
,
that
very
inclination
to
resist
God
,
is
the
chiefest
part
of
that
death
and
naturall
corruption
.
XXIII
.
In
the
meane
while
,
the
Reader
shall
obserue
,
how
artificiall
a
couert
Arnoldus
doth
vse
,
while
he
saith
,
that
he
which
is
dead
,
cannot
resist
his
resurrection
,
but
he
that
is
dead
in
sinne
,
may
resist
his
viuification
.
The
opinion
of
the
Arminians
is
,
that
an
vnregenerate
man
hath
free-will
,
by
which
he
may
vse
sufficient
grace
,
or
not
vse
it
,
beleeue
,
or
not
beleeue
.
Arnoldus
therefore
ought
thus
to
haue
framed
his
comparison
,
saying
,
he
that
is
dead
,
cannot
hinder
or
further
his
owne
resurrection
:
but
hee
that
is
vnregenerate
,
may
hinder
or
further
his
regeneration
.
But
Arnoldus
doth
not
here
make
mention
of
that
helpe
,
that
he
might
put
by
the
enuie
and
susp●tion
of
Semipelagianisme
.
Thus
they
are
wont
to
doe
that
are
ashamed
of
their
owne
opinion
.
XXIV
.
That
is
not
to
be
passed
ouer
with
silence
,
which
the
Arminians
of
the
conference
at
the
Hage
,
pag.
81.
doe
say
.
For
there
they
make
two
kindes
of
vnregenerate
men
:
some
,
who
being
left
without
any
calling
of
God
,
doe
walke
in
the
vanity
of
their
minde
and
thoughts
.
These
they
confesse
are
dead
in
sinne
;
but
there
are
some
,
who
are
already
called
and
stirred
vp
by
the
grace
of
God
,
whose
vnderstandings
being
enlightned
,
and
their
affections
being
enflamed
,
doe
stirre
vp
the
will
to
the
apprehension
of
the
truth
.
They
deny
that
those
are
dead
in
sinne
,
because
their
vnderstandings
and
appetites
are
viuified
,
although
the
will
is
not
yet
drawne
;
here
are
many
absurdities
.
First
,
because
they
thinke
that
some
are
vnregenerate
,
who
are
already
viuified
and
made
aliue
,
when
yet
viuification
and
regeneration
are
the
same
thing
.
For
if
ones
minde
be
quickned
,
it
must
needes
also
be
regenerated
.
Secondly
;
With
the
like
error
they
place
viuification
there
where
there
is
not
faith
,
seeing
(
as
the
Apostle
witnesseth
)
the
iust
doth
liue
by
faith
,
and
it
is
impious
to
acknowledge
any
viuification
to
be
in
an
infidell
and
vnregenerate
man
.
Thirdly
;
And
they
dispute
vntowardly
,
when
they
iudge
it
to
be
possible
,
the
vnderstanding
being
enlightned
with
the
knowledge
of
the
truth
,
and
the
appetite
enflamed
with
the
loue
of
it
,
that
the
will
should
be
auerse
from
this
truth
.
And
that
a
man
may
be
quickned
in
his
minde
and
affections
,
and
yet
his
will
remaines
without
life
.
For
what
should
turne
away
the
will
when
they
two
doe
instigate
and
stirre
it
vp
,
seeing
that
the
will
is
moued
by
these
two
alone
?
Nor
doth
the
will
euer
stand
in
doubt
,
but
when
reason
stirreth
it
vp
one
way
,
and
the
appetites
draw
it
another
way
,
and
the
will
is
forced
hither
and
thither
,
by
the
contrary
suggestions
of
the
minde
and
the
appetites
.
Fourthly
;
Nor
doe
they
agree
to
themselues
,
when
they
say
that
there
are
some
left
without
any
calling
of
God
,
seeing
that
they
maintaine
with
great
contention
that
all
men
are
called
to
saluation
,
not
onely
by
an
outward
,
but
also
by
an
inward
calling
,
and
that
sufficient
grace
is
administred
to
all
.
Fiftly
;
Finally
I
demand
whence
they
haue
these
two
kindes
of
vnregenerate
persons
;
If
out
of
the
Scripture
,
let
them
shew
the
place
;
If
out
of
their
owne
coniecture
,
wee
doe
not
beleeue
them
.
XXV
.
Arnoldus
against
Tilenus
,
Page
134.
doth
say
that
it
may
come
to
passe
,
that
of
two
men
furnished
with
an
equall
helpe
of
grace
,
one
may
be
conuerted
,
one
not
:
But
he
ought
also
to
shew
whether
it
may
come
to
passe
,
that
of
two
that
are
equally
euill
,
and
furnished
with
the
like
helpe
of
grace
(
that
is
,
hauing
alike
sufficient
and
vniuersall
grace
,
and
being
alike
called
by
the
Gospell
)
whether
it
can
come
to
passe
that
one
should
be
conuerted
,
and
another
not
.
If
it
can
come
to
passe
;
I
demand
whence
is
the
difference
?
Was
greater
grace
giuen
to
the
one
?
No
,
he
said
the
grace
was
equall
:
Or
is
it
because
one
is
better
then
another
?
No
,
the
question
is
,
of
them
that
are
equally
euill
:
Also
if
it
were
so
,
the
conuersion
of
the
one
should
not
be
of
grace
alone
,
but
of
free-will
:
Neither
is
Arnoldus
vnwilling
to
this
,
for
he
addes
,
Although
God
,
who
doth
principally
worke
faith
in
man
,
doth
separate
the
faithfull
man
from
the
vnbeleeuer
,
yet
because
he
doth
not
worke
faith
and
conuersion
in
man
without
the
will
of
man
,
hee
doth
not
separate
man
without
man
.
And
a
little
after
he
addeth
,
That
man
doth
separate
himselfe
by
his
owne
will
.
You
heare
that
God
is
the
principall
cause
of
faith
,
but
not
the
totall
,
and
that
man
doth
separate
himselfe
by
his
owne
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
free-will
,
in
the
other
grace
indeede
,
but
yet
so
that
the
vse
of
it
dependeth
on
mans
free-will
,
in
the
power
whereof
it
is
to
vse
grace
or
not
to
vse
it
.
So
that
in
the
one
,
free-will
is
the
totall
cause
of
incredulitie
,
and
in
the
other
,
it
is
the
part-cause
of
faith
and
conuersion
:
So
that
now
man
hath
whereof
he
may
boast
;
it
is
he
that
separates
himselfe
,
and
saluation
is
of
man
that
willeth
and
runneth
,
and
of
God
that
sheweth
mercy
.
These
innouators
,
that
they
might
defend
themselues
against
that
saying
of
Saint
Paul
;
Who
separateth
thee
?
doe
contend
that
Paul
speaketh
of
that
separation
,
by
which
they
that
haue
receiued
many
gifts
,
are
separated
from
them
who
haue
receiued
fewer
,
which
I
willingly
receiue
:
For
if
by
the
grace
of
God
alone
,
they
which
are
indued
with
greater
gifts
,
are
separated
from
the
faithfull
,
who
haue
receiued
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
voide
of
Faith
,
and
of
the
knowledge
of
God
?
XXVI
.
That
therefore
of
Saint
Paul
,
Tit.
3.
standeth
vnmoueable
:
Vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
minde
and
conscience
is
defiled
.
And
hee
speaketh
not
onely
of
meates
,
but
also
of
the
vse
of
meates
,
which
is
pure
according
to
the
purity
of
conscience
;
least
any
one
should
thinke
that
it
is
here
spoken
of
the
puritie
of
meates
,
and
not
of
the
purity
of
actions
.
XXVII
.
Finally
,
all
Christian
vertues
,
Faith
,
Charity
,
&c.
are
eyther
in
vs
by
nature
,
or
are
obtained
by
vse
and
diligence
,
or
they
are
put
and
wrought
in
our
hearts
by
God
.
That
they
are
naturally
ingrafted
,
Pelagius
himselfe
hath
not
dared
to
say
:
That
they
are
not
obtained
by
vse
and
diligence
,
the
example
of
the
theefe
doth
proue
,
who
in
one
moment
,
without
vse
or
exercise
,
obtained
faith
.
It
remainteth
therefore
,
that
they
are
put
into
vs
by
God
,
and
that
faith
is
from
the
meere
gift
and
grace
of
God
,
and
not
from
free-will
.
CHAP.
XXXIV
.
The
reasons
of
the
Arminians
are
examined
,
by
which
they
maintaine
free-will
in
an
vnregenerate
man
,
concerning
things
that
are
spirituall
,
and
belonging
to
saluation
.
I.
AGainst
the
doctrine
of
the
Orthodoxe
Church
,
which
doth
put
away
from
man
all
free-will
in
the
worke
of
saluation
,
being
vpholden
by
the
word
of
God
,
and
proued
by
sence
it selfe
,
and
experience
,
the
Arminians
doe
oppose
themselues
with
great
diligence
,
and
doe
patronize
free-will
in
those
that
are
vnregenerate
.
II.
They
doe
euery
where
obiect
and
reckon
vp
that
of
Saint
Paul
,
Rom.
2.14
.
The
Gentiles
which
haue
not
the
Law
,
doe
by
nature
those
things
contained
in
the
Law
.
I
answere
,
that
by
the
Law
it
is
commanded
to
loue
God
with
all
the
heart
,
with
all
the
strength
,
which
cannot
be
done
vnlesse
you
direct
all
your
actions
to
his
glory
,
and
vnlesse
you
be
indued
with
faith
,
because
whatsoeuer
is
not
of
faith
is
sinne
:
Whosoeuer
shalexamine
the
vertues
of
heathen
men
,
by
the
line
of
these
rules
,
shall
finde
that
in
their
most
honest
deedes
,
there
were
many
things
wanting
,
and
much
sinne
in
them
:
Hence
it
appeareth
that
the
Gentiles
indeede
,
in
an
externall
worke
,
doe
those
things
which
are
of
the
Law
:
The
words
of
Saint
Paul
are
not
to
be
extended
any
further
:
But
the
forme
of
a
right
worke
,
which
is
placed
in
the
inward
conueniency
and
agreement
of
the
minde
with
the
law
of
God
,
was
alwaies
absent
from
infidels
and
heathen
men
.
It
is
one
thing
to
doe
those
things
that
are
of
the
law
,
it
is
another
thing
to
fulfill
the
law
:
The
one
is
to
obey
the
law
,
as
concerning
the
externall
matter
of
the
worke
,
the
other
is
to
be
obedient
to
the
law
,
after
that
manner
,
with
that
minde
,
and
to
that
end
,
which
is
commanded
by
the
word
of
God
.
III.
They
scatter
some
little
motiues
,
as
that
,
Esay
55.
v
,
1.
They
that
thirst
are
inuited
by
God
,
that
is
,
those
that
are
desirous
of
reconciliation
with
God
,
and
of
saluation
.
And
that
Matth.
11.
They
that
are
heauy
laden
are
called
,
Come
vnto
mee
yee
that
are
weary
and
heauie
laden
:
By
those
that
are
laden
,
are
noted
our
,
those
that
are
pressed
downe
with
the
conscience
of
their
sinnes
,
and
sighing
vnder
the
burden
of
them
:
Therefore
(
say
they
)
they
were
already
desirous
of
saluation
,
and
were
pressed
downe
with
the
conscience
of
their
sins
,
before
they
were
called
,
and
regeneration
is
after
calling
:
And
therefore
in
the
vnregenerate
there
may
be
a
sauing
griefe
,
and
a
desire
of
remission
of
sinnes
;
but
I
affirme
that
those
men
so
thirsting
,
and
so
laden
,
were
not
vnregenerate
:
For
that
very
desire
of
saluation
and
the
grace
of
God
,
and
the
sighes
of
the
conscience
,
panting
vnder
the
weight
of
sinne
,
by
which
wee
are
compelled
to
flie
to
Christ
,
is
a
part
of
regeneration
:
And
that
beginning
of
feare
(
if
it
be
acceptable
to
God
)
is
an
effect
of
the
holy
spirit
mouing
the
heart
:
For
what
hindreth
,
that
he
who
thirsteth
after
the
grace
of
God
,
hath
not
already
tasted
of
it
,
and
as
it
were
licked
it
with
his
lippes
?
What
hindreth
that
he
who
is
commanded
to
come
to
Christ
,
should
not
already
moue
himselfe
and
beginne
to
goe
,
although
with
a
slow
pace
?
Doth
Christ
as
often
as
he
commandeth
men
to
beleeue
in
him
,
speake
onely
to
vnbeleeuers
?
Yea
,
this
exhortation
to
beleeue
,
and
to
come
to
him
,
doth
especially
belong
to
them
,
whose
faith
being
new
bred
,
and
weake
,
doth
striue
with
the
doubtings
of
the
flesh
.
IV.
It
is
familiar
to
the
Arminians
to
cite
the
words
of
Christ
,
Iohn
7.17
.
If
any
one
will
doe
the
will
of
him
that
sent
me
,
hee
shall
know
of
my
doctrine
,
whether
it
be
of
God
,
or
whether
I
speake
of
my selfe
.
Hence
they
would
proue
,
that
one
may
doe
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
speake
,
as
if
Christ
had
said
,
Hee
that
doth
fulfill
the
commandements
of
God
,
shall
afterward
know
of
my
doctrine
,
whether
it
be
of
God
,
&c.
Also
by
the
words
,
to
doe
the
will
of
God
,
they
vnderstand
,
to
acknowledge
their
sinnes
,
to
feare
God
with
a
seruile
and
slauish
feare
,
seriously
to
wish
the
grace
of
God
,
and
remission
of
sinnes
,
to
doe
those
things
which
are
of
the
law
,
&c.
All
false
:
For
to
doe
the
will
of
God
,
in
this
place
,
is
nothing
else
,
then
to
beleeue
Christ
speaking
;
for
this
is
that
which
Christ
doth
vrge
,
that
this
is
the
will
of
the
father
,
that
we
should
beleeue
on
the
Sonne
:
Whose
words
if
any
man
beleeues
,
hee
thereby
knoweth
that
his
doctrine
is
heauenly
and
diuine
,
wherefore
we
are
not
to
thinke
that
we
doe
the
will
of
God
before
we
beleeue
in
his
Sonne
.
Thus
,
although
it
be
true
that
he
who
is
moued
doth
liue
,
yet
it
doth
not
thence
follow
,
that
motion
is
before
life
:
So
in
that
Christ
saith
,
Whosoeuer
will
doe
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
knowne
that
his
doctrine
is
from
God
:
But
if
there
is
any
order
of
time
here
,
it
must
needes
be
that
the
doctrine
of
Christ
be
first
knowne
to
be
from
God
,
before
he
can
be
beleeued
,
or
obeyed
when
he
speakes
:
For
no
man
doth
beleeue
that
which
hee
doth
not
in
some
part
know
.
Christ
followeth
this
order
,
Iohn
17.8
.
They
haue
knowne
that
I
came
out
from
thee
,
and
they
haue
beleeued
that
thou
didst
send
mee
.
And
,
Chap.
14.17
.
he
saith
,
that
the
spirit
of
truth
is
not
receiued
by
the
world
,
because
the
world
doth
not
know
him
:
To
know
therefore
is
before
to
receiue
.
V.
That
is
no
better
which
Arnoldus
doth
adde
,
Page
409.
The
feare
of
the
Lord
is
the
beginning
of
wisedome
,
Prou.
1.
And
,
The
Lord
reuealeth
his
secrets
to
them
that
feare
him
,
Psal.
25.
But
I
deny
that
the
feare
of
the
Lord
,
of
which
it
is
spoken
here
,
can
agree
to
vnbeleeuers
and
vnregenerate
men
.
Salomon
saith
,
that
the
feare
of
the
Lord
,
is
the
head
of
wisedome
,
that
is
,
the
chiefe
part
,
and
that
wherein
wisedome
doth
chiefely
consist
,
for
this
the
Hebrew
word
,
Reshith
,
doth
plainely
signifie
:
And
those
that
feare
God
,
to
whom
he
reuealeth
his
secrets
,
are
not
vnregenerate
persons
,
but
those
which
are
truely
godly
,
to
whom
hee
doth
daily
giue
increase
of
wisedome
,
and
of
the
true
knowledge
of
God
.
VI.
To
the
same
end
Arnoldus
,
Page
397.
doth
bring
the
words
of
the
51.
Psalme
,
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
vnregenerate
man
,
but
yet
such
a
one
as
doth
confesse
his
sinnes
,
doth
grieue
,
hath
the
beginning
of
feare
,
&c.
But
hee
eyther
deceiues
or
is
deceiued
:
For
there
Dauid
lamenting
his
sinnes
,
with
a
large
confession
,
doth
comfort
himselfe
with
this
hope
,
and
doth
promise
to
himselfe
that
his
contrition
will
be
an
acceptable
sacrifice
to
God
.
Whosoeuer
therefore
doth
say
that
Dauid
there
speaketh
of
the
contrition
of
an
vnregenerate
man
,
doth
affirme
that
Dauid
himselfe
was
vnregenerate
:
And
there
is
no
man
but
seeth
,
that
Esay
doth
speake
of
them
that
are
truely
faithfull
,
and
of
a
filiall
feare
and
contrition
,
and
not
of
that
feare
which
may
be
in
the
vnregenerate
,
and
in
the
heathen
,
who
haue
not
heard
the
word
of
God
.
For
the
Prophet
saith
,
To
whom
shall
I
looke
?
To
him
that
is
afflicted
and
of
a
contrite
heart
,
and
trembleth
at
my
word
:
Hee
speaketh
of
the
man
who
is
instructed
in
the
word
of
God
,
and
who
with
a
holy
feare
is
moued
to
the
hearing
of
it
.
VII
.
Arnoldus
,
a
little
before
,
had
reckoned
vp
the
good
workes
which
may
be
done
by
an
vnregenerate
man
,
viz.
To
doe
those
things
which
are
of
the
law
,
to
haue
some
sparkes
of
light
and
knowledge
engrauen
on
his
heart
,
to
grieue
for
his
sinnes
,
to
implore
the
grace
of
remission
of
sinnes
,
and
of
the
new
spirit
:
But
how
many
nations
are
there
,
who
doe
not
know
what
this
new
spirit
is
,
nor
haue
euer
heard
any
thing
of
the
grace
of
remission
of
sins
?
Also
I
would
know
whether
such
things
that
are
done
by
the
vnregenerate
,
without
faith
,
are
truely
good
:
If
they
be
truely
good
,
then
we
can
doe
that
which
is
truely
good
without
Christ
,
without
his
spirit
,
and
without
faith
:
If
they
are
not
truely
good
,
how
can
that
not
be
truely
good
and
iust
,
which
God
alone
intendeth
,
and
which
alone
,
nothing
more
(
if
Arminius
be
beleeued
)
he
doth
require
from
the
vnregenerate
man
as
long
as
he
is
vnregenerate
?
VIII
.
A
little
after
,
he
saith
,
that
the
same
worke
cannot
be
performed
as
perfect
in
its
essence
,
without
the
faith
of
Christ
;
and
he
doth
put
this
difference
betweene
workes
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
kindes
of
merits
,
with
which
,
in
the
Schooles
of
the
Papists
,
make
such
a
noyse
,
merits
of
congruity
,
and
merits
of
condignity
,
but
new
dressed
and
cloathed
with
other
names
.
The
Reader
therefore
shall
note
,
that
the
Arminians
place
in
a
regenerate
man
perfect
workes
,
and
a
perfect
loue
of
God
:
For
they
thinke
that
the
regenerate
,
may
by
the
spirit
of
Christ
so
conforme
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
goe
before
regeneration
,
and
doth
tend
to
it
,
which
is
the
spirit
of
bondage
to
feare
,
the
other
which
doth
regenerate
,
and
doth
perfect
regeneration
.
Arminius
,
Resp.
ad
.
31.
Art
.
pa.
164.
and
165.
I
doe
not
repugne
that
opinion
of
Austin
,
whereby
he
determines
,
that
man
may
be
without
sinne
in
this
life
.
Truely
it
is
boldly
spoken
:
The
Arminians
then
are
better
then
the
Apostle
Iames
,
who
speaketh
thus
,
Chap.
3.
In
many
things
we
offend
all
.
In
which
speech
,
he
doth
account
himselfe
among
them
who
offend
in
many
things
:
Better
then
Saint
Iohn
,
whose
confession
is
this
;
If
we
say
we
haue
no
sinne
,
wee
deceiue
our selues
,
and
the
truth
is
not
in
vs
:
Yea
,
better
then
all
the
Apostles
,
who
did
daily
say
,
Forgiue
vs
our
trespasses
.
Neither
is
it
to
be
maruailed
at
,
if
the
Arminians
thinke
that
the
regenerate
can
fulfill
the
Law
,
seeing
they
also
say
,
that
the
Law
of
nature
may
be
fulfilled
by
the
heathen
and
vnregenerate
:
Now
the
Law
of
nature
is
that
,
to
which
Adam
before
his
fall
stood
bound
,
which
bond
passed
to
his
posteritie
:
This
Law
forbids
a
man
to
lye
;
but
the
Scripture
,
that
cannot
lye
,
saith
,
that
euery
man
is
a
lyar
:
The
same
Law
,
commandeth
that
God
be
loued
withall
our
heart
,
and
all
our
strength
;
which
thing
,
how
can
it
be
performed
by
the
vnregenerate
,
seeing
it
was
neuer
peeformed
by
the
regenerate
themselues
?
That
which
a
liuing
man
neuer
performed
,
how
can
it
be
performed
by
him
that
is
dead
?
Finally
,
we
must
bid
Christian
religion
farewell
,
and
another
Gospell
must
be
coyned
,
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.
doe
deuise
two
spirits
,
or
rather
two
acts
of
the
same
spirit
:
The
one
of
these
spirits
,
they
will
haue
to
be
common
to
all
men
,
euen
to
the
vnregenerate
,
yea
,
and
to
heathen
men
,
to
whom
the
Gospell
hath
not
come
;
by
which
spirit
,
they
thinke
that
God
doth
worke
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
faithfull
.
This
spirit
of
bondage
,
the
Arminia●s
will
haue
to
be
effectuall
in
the
law
,
not
onely
in
the
written
law
,
but
also
in
that
which
is
naturally
imprinted
in
mens
hearts
:
By
this
spirit
they
thinke
that
vnregenerate
men
doe
tremble
with
a
sauing
feare
,
doe
acknowledge
and
confesse
their
sinnes
,
doe
implore
the
grace
of
God
,
and
apply
themselues
to
the
obedience
of
the
law
of
nature
:
these
they
thinke
are
preparation
and
dispositions
to
regeneration
,
if
so
be
that
free-will
doth
vse
well
that
vniuersall
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
finde
in
the
holy
Scripture
the
spirit
of
adoption
,
the
first
fruits
of
the
spirit
,
the
spirit
of
sanctification
;
but
I
no where
finde
a
spirit
of
God
,
that
is
tyed
to
the
law
,
and
common
to
all
men
:
Nor
can
the
spirit
of
God
,
working
in
our
hearts
,
be
without
very
great
wickednesse
,
seperated
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
giueth
life
.
Nor
doe
I
see
how
there
can
be
in
them
whom
Saint
Paul
,
Ephes.
2.
saith
,
to
be
dead
in
sinne
,
strangers
from
the
life
of
God
,
and
without
God
in
the
world
,
either
any
spirituall
life
,
or
the
spirit
of
God
dwelling
in
their
hearts
,
and
sauingly
mouing
and
affecting
them
:
Certainely
,
the
Apostle
had
neuer
called
the
Law
,
seperated
from
the
Gospell
a
killing
letter
,
nor
had
opposed
it
to
the
spirit
,
if
the
spirit
of
God
were
alway
ioyned
to
the
law
,
or
if
the
spirit
of
God
did
worke
in
mens
hearts
,
and
dispose
them
to
faith
and
conuersion
,
without
the
knowledge
of
the
Gospell
:
Nor
is
the
Law
a
Schoole-master
vnto
Christ
,
vntill
the
grace
of
Christ
is
offred
to
vs
:
for
then
the
Law
,
with
terrour
and
threats
doth
compell
vs
to
imbrace
the
grace
offred
.
XI
.
But
that
is
most
dangerous
,
which
the
Arminians
presse
downe
and
hide
,
but
dare
not
vtter
,
to
wit
,
that
the
holy
spirit
is
naturally
in
euery
man
.
For
if
the
spirit
of
God
be
effectuall
in
the
law
,
and
the
law
be
naturally
engrauen
in
euery
man
,
it
must
needes
be
,
that
the
spirit
of
God
is
naturally
in
euery
man
.
And
so
,
whatsoeuer
the
Scripture
speaketh
of
the
second
birth
,
by
the
spirit
,
of
the
creation
of
the
new
man
,
and
of
the
spirituall
resurrection
,
will
fall
to
the
ground
,
yea
,
will
be
ridiculous
:
For
,
what
neede
were
there
to
infuse
a
new
spirit
for
regeneration
,
if
the
same
spirit
of
God
did
already
dwell
in
the
hearts
of
the
vnregenerate
?
XII
.
And
that
place
of
Saint
Paul
,
Rom.
8.
Ye
haue
not
receiued
the
spirit
of
bondage
againe
to
feare
,
they
doe
falsely
,
and
against
the
Apostles
will
,
draw
to
this
matter
.
For
Saint
Paul
neuer
called
the
spirit
of
God
,
the
spirit
of
bondage
;
for
so
he
had
reproached
the
spirit
of
God
:
but
he
onely
saith
,
that
the
spirit
that
was
giuen
to
them
,
was
not
seruile
,
and
such
as
should
strike
their
hearts
with
a
slauish
feare
:
For
,
where
the
spirit
of
God
is
,
there
is
liberty
,
2
Cor.
3.
If
I
should
say
,
that
we
haue
not
receiued
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
it selfe
;
that
one
spirit
of
God
,
should
be
called
the
spirit
of
bondage
,
and
another
the
spirit
of
liberty
?
The
plaine
and
simple
meaning
therefore
of
the
words
of
the
Apostle
,
is
this
;
Ye
haue
receiued
the
spirit
of
God
,
not
that
which
should
terrifie
your
consciences
with
a
slauish
feare
,
which
made
you
vncertaine
and
doubtfull
,
before
the
grace
of
God
,
and
the
adoption
of
Christ
was
reueiled
to
you
,
&c.
XIII
.
And
they
doe
extreamely
dote
,
when
they
put
the
feare
and
terrour
,
wherewith
the
law
(
destitute
of
the
spirit
of
regeneration
,
and
the
knowledge
of
Christ
,
)
doth
strike
mens
hearts
,
among
the
effects
of
the
spirit
of
God
:
For
the
law
thus
receiued
,
can
onely
restraine
the
raging
affections
with
the
feare
of
punishment
,
and
frame
a
man
to
certaine
outward
obedience
:
but
it
will
neuer
purge
the
inward
filthinesse
,
or
instill
any
one
drop
of
true
repentance
:
yea
,
rather
it
will
stirre
vp
the
inward
lusts
,
by
the
resistance
of
it
,
as
it
is
engrafted
in
euery
man
,
to
encline
to
that
which
is
forbidden
,
and
wheresoeuer
hope
of
impunity
is
propounded
,
men
hauing
broken
their
barres
,
doe
so
much
the
more
outragiously
riot
,
by
how
much
they
were
straightly
bridled
in
.
This
is
that
which
the
Apostle
would
expresse
,
Rom.
7.5.8
.
The
motions
of
sinnes
by
the
law
,
did
worke
in
our
members
,
and
sinne
taking
occasion
,
by
the
commandement
it selfe
,
wrought
concupiscence
.
And
that
vntill
the
spirit
of
life
,
which
in
Christ
frees
vs
from
the
law
of
sinne
and
death
,
as
it
is
said
,
Chapter
8.2
.
that
is
,
vntill
the
powerfull
efficacy
of
that
quickning
which
we
haue
from
Christ
,
free
vs
from
that
bondage
of
deadly
sinne
.
XIV
.
It
is
vaine
and
idle
which
they
obiect
,
that
the
corruption
of
an
vnregenerate
man
,
is
compared
to
sleepe
,
and
to
an
Vlcer
.
I
confesse
it
is
compared
to
a
sleepe
,
but
to
a
deadly
one
,
and
such
a
one
,
out
of
which
,
man
cannot
awaken
and
raise
himselfe
:
That
Vlcer
and
scarre
which
is
spoken
of
,
Esay
53.1
.
and
1
Pet.
2.
doth
not
signifie
sinne
it selfe
,
but
the
punishment
of
sin
.
This
therefore
is
nothing
to
the
reliques
and
remainds
of
spirituall
life
,
in
an
vnregenerate
man
.
CHAP.
XXXV
.
The
Obiections
which
the
Arminians
borrow
from
the
Pelagians
and
Papists
,
are
answered
.
Whether
an
vnregenerate
man
doth
necessarily
sinne
;
and
whether
necessitie
excuseth
the
sinner
:
Also
whether
God
doth
command
those
things
which
cannot
be
performed
by
man
.
I.
THese
thornes
and
difficulties
being
taken
away
,
wee
are
to
come
to
the
Arguments
,
or
rather
Declamations
,
with
which
they
would
odiously
burden
our
cause
.
They
say
,
that
by
our
doctrine
,
an
vnregenerate
man
doth
necessarily
sinne
,
and
nothing
but
sinne
:
That
it
is
not
sinne
which
is
committed
necessarily
,
and
cannot
be
auoided
.
Arminius
against
Perkins
,
pag.
106.
The
necessity
and
immutability
of
sinning
,
doth
excuse
the
sinne
,
and
doth
free
from
punishment
the
committing
of
that
act
.
And
Arnoldus
,
pag.
188.
Necessity
doth
excuse
the
sinne
.
It
is
in
vaine
commanded
,
if
it
be
impossible
to
be
obayed
.
God
,
(
saith
Arnoldus
)
doth
require
nothing
of
vs
,
to
which
he
doth
not
giue
vs
sufficient
power
:
yea
,
(
saith
hee
)
if
God
should
require
of
man
any
thing
,
and
should
not
giue
him
sufficient
power
to
doe
it
,
he
should
gather
,
where
he
hath
not
scattered
.
The
same
things
doth
Vorstius
reckon
vp
,
pag.
28.
Collat●
in
Piscat
.
II.
This
Pelagian
Colewort
,
these
Sectaries
do
again
set
before
vs
,
and
a
thousand
times
they
sing
one
and
the
same
song
,
which
we
must
needes
exactly
consider
of
,
although
they
boast
of
these
things
,
rather
for
ostentation
and
to
trouble
weake
wits
,
then
that
they
thinke
as
they
say
.
III.
First
,
we
say
that
necessity
of
sinning
doth
not
excuse
sinne
,
if
it
be
voluntary
,
and
if
this
necessity
be
procured
by
his
owne
fault
.
So
Arist.
Ethic.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
3.7
.
saith
,
that
at
the
first
,
vniust
and
intemperate
men
had
power
not
to
be
such
;
but
after
that
by
their
owne
will
they
were
made
such
,
they
cannot
but
be
such
;
nor
are
they
therefore
to
be
excused
:
Also
he
saith
,
that
it
is
a
shamefull
thing
,
if
one
by
his
drunkennesse
,
should
bring
blindnesse
vpon
himselfe
.
And
if
it
be
so
in
the
vices
of
the
body
,
into
which
,
when
any
one
hath
fallen
by
his
owne
fault
,
hee
doth
wish
he
had
not
fallen
into
them
,
and
would
redeeme
it
with
a
great
price
;
how
much
more
is
it
in
the
vices
of
the
minde
,
which
seeing
they
are
procured
by
habit
and
generation
,
are
loued
by
him
who
is
voluntarily
euill
?
For
herein
is
placed
the
greatest
part
of
the
disease
,
that
he
which
is
vicious
doth
loue
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
mans
owne
accord
,
seeing
euen
beasts
,
led
by
instinct
,
are
carried
of
their
own
accord
,
&
without
knowledg
:
but
he
that
is
necessarily
euill
,
is
euill
,
not
onely
of
his
owne
accord
,
but
also
voluntarily
,
because
it
is
with
ludgement
and
knowledge
:
So
God
is
necessarily
good
,
but
yet
freely
:
and
Sathan
is
necessarily
euill
,
but
with
a
most
free
will
;
and
the
Saints
in
heauen
are
freely
good
,
and
yet
necessarily
;
for
it
is
not
credible
,
that
they
haue
lost
their
liberty
by
their
glorification
:
Nor
can
it
be
said
,
that
the
Saints
in
heauen
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
tooke
occasion
of
too
much
louing
themselues
,
and
by
it
were
made
more
slacke
to
the
contemplation
of
God
,
staying
in
the
admiration
of
themselues
;
whence
came
their
pride
,
and
from
their
pride
,
their
rebellion
.
It
must
needes
be
,
that
the
necessity
of
the
perseuerance
of
the
Saints
,
doth
rest
on
another
foundation
,
to
wit
,
the
election
of
God
;
who
doth
furnish
those
whom
he
predestinated
from
eternity
,
and
gaue
to
Christ
,
with
gifts
and
necessary
meanes
to
perseuere
in
that
state
,
whereunto
they
were
appointed
.
Further
also
,
there
is
a
certaine
vision
and
beholding
of
God
,
to
which
,
when
the
creature
is
admitted
,
he
is
necessarily
transformed
into
the
likenesse
of
God
;
no
otherwise
then
the
glasse
doth
burn
at
the
sunne
:
Of
which
vision
it
is
spoken
,
1
Iohn
3.
We
shall
be
like
him
,
because
we
shall
see
him
as
be
is
.
and
Psal.
17.15
.
Finally
,
if
hee
is
vniustly
punished
who
doth
sinne
necessarily
,
although
he
sinne
voluntarily
,
and
hath
brought
vpon
himselfe
the
necessity
of
sinning
by
his
owne
fault
;
then
he
also
shall
vniustly
haue
benefits
and
glory
bestowed
and
heaped
on
him
who
cannot
sinne
,
and
who
is
necessarily
good
;
such
as
we
haue
proued
the
Angels
and
Saints
in
heauen
to
be
.
IV.
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
,
wee
who
discended
from
his
stocke
,
are
necessarily
fallen
into
a
necessity
of
sinning
.
And
in
his
booke
,
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
doe
necessarily
.
Yea
,
Page
144.
he
is
bold
to
pronounce
,
that
God
by
all
his
omn●potency
cannot
make
that
that
which
is
done
necessarily
,
should
be
done
freely
:
For
it
is
familiar
to
this
man
,
as
to
make
lawes
to
Gods
iustice
,
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
farre
more
excellent
to
be
good
freely
then
not
freely
,
without
doubt
man
shall
be
better
then
God
,
and
the
blasphemy
of
Seneca
is
to
be
subscribed
to
,
who
in
his
53.
Epistle
saith
,
that
a
wise
man
doth
goe
before
God
himselfe
,
because
man
is
wise
by
the
benefit
of
nature
,
but
God
by
his
owne
.
Therefore
as
God
is
freely
good
,
and
yet
cannot
but
be
good
;
and
as
Satan
is
necessarily
euill
,
but
yet
freely
and
voluntarily
,
so
also
a
man
that
is
dead
in
sinne
,
doth
necessarily
sinne
,
but
yet
voluntarily
,
and
therefore
freely
.
V.
In
which
thing
,
so
great
is
the
force
of
truth
,
that
it
often
falleth
from
them
vnawares
;
for
Arnoldus
eyther
vnwittingly
or
else
on
purpose
,
doth
acknowledge
this
necessity
of
sinning
,
Page
394.
where
,
according
to
Arminius
,
Idem
habet
Page
398.
he
saith
,
That
man
,
vnder
the
state
of
sinne
,
can
vnderstand
,
will
,
or
doe
nothing
that
is
good
:
And
hence
it
is
that
he
doth
necessarily
sinne
,
onlesse
God
gratiously
take
away
that
necessity
.
He
doth
therfore
confesse
that
man
sinneth
necessarily
,
before
God
taketh
away
that
necessity
of
sinning
;
and
that
man
sinneth
necessarily
,
euen
then
when
he
sinneth
freely
.
For
(
as
Arminius
confesseth
)
it
were
not
sinne
,
vnlesse
he
sinned
freely
.
But
perhaps
Arminius
and
Arnoldus
are
of
opinion
,
that
God
taketh
that
necessity
of
sinning
from
all
men
:
Let
vs
therefore
heare
what
Arnoldus
in
the
same
place
doth
adde
:
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
confesse
that
God
doth
not
take
that
necessity
from
all
,
but
that
he
is
prepared
to
take
it
away
,
if
themselues
will
;
but
that
hee
doth
not
take
it
away
from
all
,
is
our
owne
fault
;
as
Arnoldus
himselfe
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
alwaies
in
them
in
whom
the
grace
of
the
holy
Ghost
,
eyther
doth
not
worke
,
or
doth
not
preuaile
.
The
same
man
,
Page
406.
doth
acknowledge
that
there
is
in
man
an
impotency
and
disability
of
resisting
sinne
,
and
this
impotency
,
what
is
it
else
then
the
necessity
of
sinning
.
VI.
Nay
,
more
then
this
,
the
Arminians
doe
say
,
that
God
doth
vnresistably
harden
some
men
?
For
I
vse
their
owne
words
.
Now
there
is
nothing
more
euident
,
then
that
he
doth
necessarily
sinne
,
who
is
vnresistably
hardned
:
We
haue
therefore
the
confession
of
these
Sectaries
,
that
there
are
some
who
sinne
necessarily
,
and
whom
the
necessity
of
sinning
doth
not
excuse
from
their
sinne
,
because
they
haue
contracted
this
necessity
to
themselues
by
their
owne
fault
.
VII
.
It
is
a
meruaile
therefore
that
the
Arminians
,
who
are
otherwise
ingenious
,
doe
stumble
at
this
straw
,
and
had
rather
patronize
and
maintaine
Pelagius
,
and
borrow
weapons
from
him
,
then
yeelde
to
the
Scripture
,
and
to
the
euidence
of
truth
:
For
after
the
same
manner
doth
Caelestius
,
a
Pelagian
,
dispute
,
in
Saint
Austins
booke
,
de
perfect
iustitiae-Ratio
.
2.
Againe
(
saith
hee
)
it
is
demanded
,
whether
sinne
be
of
the
will
,
or
of
necessity
?
If
of
necessity
,
it
is
not
sinne
:
If
of
the
will
,
it
may
be
auoided
.
In
Arminius
therefore
we
haue
Pelagius
raised
to
life
againe
.
VIII
.
We
determine
therefore
,
that
the
necessity
of
sinne
doth
excuse
from
sinne
,
if
he
that
sinneth
hath
not
procured
this
necessity
of
sinning
by
his
owne
fault
.
As
also
if
by
necessity
,
constraint
and
a
greater
force
of
the
outward
agent
be
vnderstood
,
or
a
naturall
necessity
appointed
to
some
one
thing
by
the
creator
,
and
being
voide
of
knowledge
,
such
as
is
the
naturall
inclination
of
heauy
things
to
the
center
of
the
earth
.
But
necessity
doth
not
excuse
sinne
,
if
he
that
sinneth
hath
procured
on
himselfe
that
necessity
of
sinning
,
and
if
hee
sinneth
wittingly
and
willingly
,
and
is
delighted
with
that
inclination
to
sinne
.
IX
.
And
that
which
the
Sectaries
say
,
that
there
is
no
place
for
punishment
,
if
man
want
the
liberty
of
his
free-will
,
may
be
admitted
,
if
by
libertie
of
free-will
be
vnderstood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
of
ones
owne
accord
;
In
which
sence
many
of
the
ancients
,
especially
before
Saint
Austin
,
doe
defend
the
liberty
of
free-will
:
For
,
whosoeuer
sinneth
,
sinneth
of
his
owne
accord
.
But
if
by
the
liberty
of
free-will
be
vnderstood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
inclination
,
which
is
alike
free
,
eyther
to
good
or
to
euill
,
in
those
things
which
belong
to
faith
and
saluation
,
I
constantly
affirme
,
that
man
is
worthy
of
punishment
,
although
he
want
this
liberty
.
It
is
sufficient
to
punishment
,
that
he
doth
not
onely
sinne
of
his
owne
accord
,
but
also
voluntarily
,
and
that
hee
himselfe
is
the
cause
of
his
necessity
of
sinning
,
and
that
hee
doth
applaude
and
please
himselfe
in
this
voluntary
necessitie
.
X.
Yet
the
Arminians
doe
obstinately
persist
,
and
doe
maintaine
,
that
it
is
in
vaine
commanded
,
if
we
haue
not
power
to
obey
:
That
exhortations
,
promises
,
threats
,
and
counsells
are
in
vaine
,
if
none
of
them
can
be
neither
perceiued
nor
performed
by
man
;
for
that
were
as
much
as
if
a
song
should
be
sung
to
a
deafe
man
;
or
as
if
one
should
command
a
blinde
man
to
see
;
or
one
that
is
fettered
to
runne
;
or
as
if
one
should
thus
speake
to
the
dry
bones
of
them
that
are
dead
,
be
ye
conuerted
,
be
ye
conuerted
,
and
see
.
This
is
an
old
obiection
of
the
Pelagians
,
as
may
be
seene
in
Saint
Austin
,
lib.
de
perfect
.
iustitiae
.
Rat
6.
&
11.
Where
Caelestius
the
Pelagian
doth
thus
dispute
:
Againe
,
it
is
demanded
,
whether
man
be
commanded
to
be
without
sinne
:
For
eyther
hee
cannot
,
and
it
is
not
commanded
,
or
because
it
is
commanded
hee
can
:
For
why
should
that
be
commanded
,
which
cannot
at
all
be
done
?
And
Rat.
11.
Certainely
all
those
things
which
are
forbidden
,
can
as
well
be
auoided
,
as
those
things
which
are
commanded
can
be
done
:
For
that
in
vaine
would
be
forbidden
or
commanded
,
which
cannot
be
auoided
nor
fulfilled
.
Here
is
very
starke
Arminianisme
.
Caelestius
tooke
this
argument
from
Cicero
,
as
Saint
Austin
witnesseth
,
lib.
5.
de
ciuitate
Dei
,
Cap.
9.
where
hee
saith
,
That
Cicero
whilest
by
the
denying
of
the
fore-knowledge
of
God
hee
would
make
men
free
,
made
them
sacrilegious
.
XI
.
I
answere
to
these
things
,
that
precepts
,
threates
,
and
counsels
,
&c.
are
in
vaine
,
if
man
wanted
the
faculty
of
vnderstanding
,
and
of
willing
or
nilling
something
of
his
owne
accord
,
and
with
reason
and
iudgement
.
But
an
vnregenerate
man
is
indued
with
vnderstanding
,
and
hath
a
will
which
is
moued
of
its
owne
accord
and
incitation
,
and
after
fore-going
knowledge
and
practicall
iudgement
.
Nor
is
it
alwaies
true
,
that
those
precepts
are
giuen
in
vaine
which
cannot
be
fulfilled
:
For
the
intemperate
man
,
who
by
custome
hath
brought
on
himselfe
insensiblenesse
,
and
cannot
temper
himselfe
from
lust
and
surfeiting
,
is
yet
tyed
by
the
lawes
of
sobrietie
and
temperance
.
Neither
is
it
any
doubt
,
but
that
the
diuell
,
who
is
necessarily
euill
,
and
vnfit
to
yeelde
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
tooke
vp
at
vse
,
that
which
he
oweth
is
not
in
vaine
nor
vniustly
required
,
nor
can
the
creditor
lose
his
right
by
the
wickednesse
of
the
debtor
.
Seeing
therefore
,
that
man
by
his
owne
fault
procured
on
himselfe
the
disability
of
performing
that
which
God
would
haue
done
,
God
doth
not
vainely
and
vniustly
require
from
him
the
obedience
which
he
oweth
:
For
it
is
not
equall
that
the
sinne
of
man
should
profit
him
,
and
that
therefore
he
should
be
lawlesse
,
because
he
corrupted
himselfe
with
his
owne
wickednesse
,
and
brought
vpon
himselfe
the
disability
of
paying
to
God
the
debt
of
nature
,
which
God
doth
require
of
man
,
considered
not
as
a
sinner
,
nor
yet
as
iust
,
but
simply
as
hee
is
a
debtor
,
and
in
as
much
as
he
is
a
creature
subiect
and
bound
to
obedience
.
After
the
same
manner
,
that
a
creditour
requiring
his
debt
,
doth
not
consider
the
debtor
as
he
is
poore
,
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
adde
promises
and
threates
to
the
Law
,
saying
,
Doe
this
,
and
thou
shalt
liue
.
And
choose
good
,
that
thou
maist
liue
,
&c.
And
make
ye
a
new
heart
,
for
why
will
ye
die
O
house
of
Israell
?
Ezech.
18.
He
is
deceiued
,
surely
he
is
deceiued
;
who
thinketh
that
the
commandements
of
God
are
the
measure
of
our
strength
,
seeing
they
are
the
rule
of
our
dutie
:
For
in
the
law
we
doe
not
learne
what
we
are
able
to
doe
,
but
what
wee
ought
to
doe
;
nor
what
now
we
are
able
,
but
what
heretofore
we
were
able
to
doe
,
and
from
what
a
height
of
iustice
we
fell
by
the
fall
of
Adam
.
XII
.
The
Scripture
doth
supply
most
forcible
proofes
for
this
thing
.
Saint
Paul
,
Philip.
2.12
.
doth
command
vs
to
worke
out
our
saluation
with
feare
and
trembling
;
but
presently
after
lest
it
should
be
thought
that
this
can
be
performed
by
vs
,
because
it
is
commanded
,
he
doth
adde
;
It
is
God
which
worketh
in
you
both
to
will
and
to
doe
,
of
his
good
pleasure
.
Thus
Ezech.
18.31
.
Make
you
a
new
heart
,
and
a
new
spirit
.
But
lest
any
should
thinke
that
this
is
a
thing
of
our
free-will
,
in
the
thirty
sixt
Chapter
of
the
same
Prophecy
,
God
speaketh
thus
:
I
will
take
away
the
stony
heart
out
of
you
,
flesh
,
and
giue
you
a
new
heart
.
Thus
Ioel
11.
Be
ye
conuerted
to
mee
with
your
whole
heart
;
yet
Ieremy
,
Chap.
31.18
.
doth
acknowledge
that
the
conuersion
of
a
sinner
is
the
gift
of
God
;
Turne
mee
O
Lord
,
and
I
shall
be
turned
.
And
the
last
of
the
Lamentations
,
Turne
vs
O
Lord
,
and
we
shall
be
turned
.
So
Deut.
10.16
.
God
doth
thus
speake
to
the
people
:
Circumcise
the
fore-skinne
of
your
heart
;
yet
Chapter
30.6
.
it
is
declared
who
doth
worke
it
:
The
Lord
thy
God
will
circumcise
thy
heart
.
Thus
Christ
,
Iohn
14.1
.
commands
vs
to
beleeue
in
him
,
and
yet
hee
saith
,
no
man
can
come
to
him
,
except
the
father
draw
him
,
Iohn
6
44.
and
that
by
comming
hee
meaneth
beleeuing
,
he
himselfe
teacheth
,
v.
35.
He
that
commeth
to
me
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
neuer
thirst
.
And
,
Phil.
1.
Ephes.
2.
wee
are
taught
that
faith
,
and
the
act
of
beleeuing
is
from
God
.
Finally
,
the
Scripture
will
haue
men
to
gaine
their
bread
by
the
sweat
and
labour
of
their
hands
,
and
yet
neuerthelesse
,
wee
are
commanded
to
aske
our
daily
bread
of
God
,
because
the
foode
of
the
body
,
is
the
gift
of
God
,
but
that
which
hee
doth
giue
to
him
that
worketh
:
For
the
blessing
of
God
doth
not
come
on
idlenesse
,
but
on
labour
.
That
I
may
not
say
many
things
:
Doth
not
God
require
perfect
obedience
from
the
vnregenerate
?
Yes
,
and
from
the
heathen
,
to
whom
Christ
was
neuer
knowne
:
And
yet
if
one
should
say
that
they
might
be
perfectly
iust
,
and
altogether
without
sinne
,
he
should
attribute
that
to
vnbeleeuers
,
which
neuer
happened
to
any
faithfull
man
.
Doth
not
Arminius
himselfe
acknowledge
that
some
are
vnresistably
hardned
,
from
whom
yet
God
doth
require
perfect
obedience
?
XIII
.
Neither
doth
God
therefore
command
in
vaine
,
or
are
his
precepts
to
no
purpose
:
For
God
in
commanding
,
exhorting
,
threatning
,
&c.
doth
affect
man
with
the
sence
of
his
sinne
;
hee
doth
teach
man
his
debt
;
what
once
hee
could
doe
,
and
whence
he
fell
:
Also
he
doth
propound
a
rule
of
iustice
,
lest
any
one
should
pretend
ignorance
for
his
sinnes
:
Finally
,
he
doth
ioyne
to
his
word
the
efficacy
of
the
spirit
,
and
he
doth
,
as
it
were
,
arme
and
head
it
,
and
make
it
sharpe
and
effectuall
.
It
is
not
in
vaine
to
command
him
that
is
fettered
to
runne
,
if
by
that
commandement
his
fetters
are
loosed
.
It
is
not
in
vaine
to
command
a
blinde
man
to
see
,
if
by
those
words
wherewith
this
is
commanded
,
the
eyes
of
him
that
is
blinde
are
opened
:
For
the
words
of
God
doe
work
that
in
vs
,
which
they
command
vs
to
do
:
They
doe
so
command
that
they
doe
also
worke
;
as
his
words
in
the
creation
:
God
commandeth
that
which
he
would
haue
done
,
but
hee
giueth
also
that
which
he
commandeth
:
and
it
is
profitable
for
man
to
be
pressed
downe
with
the
intollerable
burthen
of
the
Law
,
which
doth
exceede
his
strength
,
that
he
might
the
more
couetously
embrace
the
remedies
offred
in
Christ
.
Excellently
to
this
purpose
Saint
Austin
,
lib.
de
corrept.
&
gratia
.
cap.
3.
O
man
,
in
the
commandement
know
what
thou
oughtest
to
doe
:
in
the
word
of
correction
and
reproofe
,
know
that
by
thine
owne
fault
thou
hast
not
that
thou
oughtest
to
haue
:
in
prayer
,
know
whence
thou
mayest
receiue
what
thou
wouldst
haue
.
And
in
his
booke
,
de
spiritu
&
litera
.
God
doth
not
measure
his
precepts
by
the
strength
of
man
,
but
where
he
commands
that
which
is
right
,
hee
doth
freely
giue
to
his
elect
ability
of
fulfilling
it
.
XIV
.
The
similitudes
which
these
Sectaries
vse
to
procure
enuie
to
vs
,
are
plainly
contrary
,
and
nothing
to
the
purpose
:
They
say
,
it
is
to
no
purpose
to
blame
the
blinde
man
,
because
he
doth
not
see
,
although
he
hath
pulled
out
his
owne
eyes
;
or
to
vrge
him
to
worke
,
who
hath
cut
off
his
owne
hands
.
Concerning
him
that
is
blinde
,
I
answere
,
that
this
example
is
brought
by
them
vnproperly
;
for
no
blinde
man
,
whether
he
is
blinde
by
his
owne
fault
,
or
by
anothers
,
is
bound
to
see
:
But
hee
that
by
his
owne
fault
,
is
made
wicked
,
and
vnable
to
obey
God
,
is
yet
bound
to
obey
him
:
No
man
is
bound
to
exercise
naturall
functions
after
they
haue
ceased
;
but
the
bond
whereby
the
creature
is
bound
to
the
Creator
,
can
be
wiped
out
by
no
occasion
,
much
lesse
by
the
wickednesse
of
man
.
But
if
any
blinde
man
,
had
rather
be
blinde
,
then
see
,
and
should
refuse
the
remedies
offred
,
should
he
not
iustly
be
blamed
?
Such
is
the
condition
of
man
in
the
state
of
sinne
;
for
he
is
not
onely
necessarily
euill
,
but
he
will
not
be
good
,
and
he
is
delighted
with
his
wickednesse
.
XV.
The
similitude
of
him
who
hath
willingly
cut
off
his
owne
hands
,
hath
the
same
defects
;
Wherevnto
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
euery
most
wicked
man
,
is
endued
with
a
will
,
by
which
hee
is
alwayes
bound
to
worship
and
loue
God
,
although
he
hath
corrupted
it
.
Finally
,
the
similitudes
of
naturall
and
ciuill
things
,
are
for
the
most
part
very
vnfitly
and
absurdly
drawn
to
morall
things
,
and
to
religion
.
By
the
like
reason
,
that
ridiculous
similitude
of
a
man
speaking
to
dry
bones
is
dis●olued
;
for
these
bones
are
not
bound
to
moue
themselues
,
but
an
vnregenerate
man
is
bound
to
beleeue
,
and
to
obey
.
XVI
.
Arnoldus
,
page
136.
hath
these
words
;
We
see
(
saith
hee
)
that
the
Scripture
doth
often
say
,
that
he
which
doth
beleeue
and
is
conuerted
,
doth
seperate
himselfe
from
euill
,
doth
purge
,
quicken
,
sanctifie
,
saue
,
and
circumcise
himselfe
,
doth
make
him
a
new
heart
,
doth
put
on
the
new
man
,
&c.
Whence
hee
doth
gather
,
that
it
may
be
said
,
that
man
doth
seperate
himselfe
,
although
the
Apostle
saith
,
Who
seperateth
thee
?
vnderstanding
none
but
God
.
The
places
noted
in
the
margent
,
whereby
the
proueth
these
things
,
are
these
,
Ezech.
18.31
.
Make
you
a
new
heart
,
and
a
new
spirit
.
Iam.
1.27
Pure
religion
,
is
to
keepe
himselfe
vnspotted
from
the
world
.
1
Pet.
1.22
.
Wee
are
commanded
to
purifie
our
soules
.
2
Tim.
2.21
.
If
any
one
purge
himselfe
,
he
shall
be
a
vessell
vnto
honour
,
sanctified
,
&c.
Luke
17.33
.
Whosoeuer
shall
loose
his
life
,
shall
preserue
it
.
Deut.
10.16
.
Circumcise
the
fore-skinne
of
your
heart
.
All
which
places
are
besides
the
purpose
,
for
they
doe
not
say
,
that
which
Arnoldus
doth
apply
to
them
,
to
wit
,
that
these
things
are
done
by
vs
,
but
they
onely
commanded
them
to
be
done
:
and
I
meruaile
how
so
great
a
negligence
hath
crept
on
a
man
of
a
sharpe
and
acute
wit
:
Yea
,
if
these
places
should
say
that
man
gaue
himselfe
a
new
heart
,
that
he
did
sanctifie
,
and
quicken
,
and
saue
himselfe
,
yet
it
would
not
thence
follow
,
that
these
things
are
done
by
our
free-will
;
for
it
is
familiar
to
the
Scripture
to
say
,
that
those
are
done
by
vs
,
which
God
doth
worke
by
vs
:
Thus
man
openeth
to
God
,
knocking
,
Reuel.
2.20
.
Thus
the
Apostles
raised
the
dead
:
Thus
the
Pastors
of
the
Church
forgiue
sins
,
Mat.
18.
Iohn
21.
Thus
they
saue
soules
,
1
Tim.
4.16
.
When
yet
without
wickednesse
,
they
cannot
arrogate
to
themselues
the
title
of
the
Sauiour
of
soules
.
XVII
.
And
whether
this
doctrine
tendeth
of
the
concurrence
of
free-will
with
grace
,
and
of
the
faculty
whereby
man
may
beleeue
,
&
vse
grace
if
he
will
,
or
not
beleeue
&
refuse
grace
,
and
the
totall
cause
of
faith
is
assigned
not
to
grace
alone
,
but
to
grace
with
free-will
;
whether
,
I
say
,
this
doctrine
,
drawne
out
of
the
ditches
and
puddles
of
the
Semipelagians
,
doth
tend
,
it
is
easie
to
know
:
For
it
tendeth
thither
,
that
mans
merits
might
closely
be
brought
in
,
as
it
were
by
vndermining
wayes
:
For
a
though
these
Sectaries
doe
at
the
first
view
,
seeme
to
beare
a
hatred
to
merits
,
yet
in
many
places
,
they
doe
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
confesse
for
the
most
part
,
to
be
such
men
,
that
their
vertues
doe
deserue
no
lesse
then
this
free
bestowing
of
gifts
.
Behold
then
,
some
men
who
deserue
the
bestowing
of
the
gifts
of
God
,
and
that
before
regeneration
.
Arnoldus
,
pag.
328.
God
giueth
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
giue
life
to
him
that
worketh
.
And
Arnoldus
,
pag.
433.
doth
speake
of
some
,
who
by
the
helpe
of
grace
,
doe
not
make
themselues
vnworthy
,
and
doe
not
deserue
that
the
spirit
should
cease
to
worke
in
them
.
XVIII
.
It
liketh
me
well
,
for
a
corollary
,
to
set
downe
here
the
famous
sentence
of
Saint
Austin
,
ad
Simplicium
,
quest.
2.
This
is
manifest
,
that
we
will
in
vaine
vnlesse
God
shew
mercy
;
but
I
doe
not
know
how
it
can
be
said
,
that
God
sheweth
mercy
in
vaine
,
vnlesse
we
doe
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
worke
in
vs
to
will
and
to
doe
,
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
vaine
haue
mercy
,
if
man
be
vnwilling
,
because
if
he
will
haue
mercy
on
them
,
he
can
call
them
after
that
manner
that
is
fit
for
them
that
they
should
be
moued
,
and
vnderstand
,
and
follow
.
CHAP.
XXXVI
.
Of
the
outward
and
inward
calling
,
and
whether
the
one
be
without
the
other
.
I.
ALthough
the
workes
of
God
,
which
are
euery
where
before
our
eyes
,
doe
abundantly
testifie
,
and
euen
against
mens
wils
,
do
shew
the
infinite
power
,
goodnesse
,
and
wisdome
of
God
:
yet
this
light
is
but
dimme
,
and
nearer
to
darkenesse
,
in
comparison
of
the
light
of
the
word
of
God
,
whereby
hee
doth
not
onely
giue
vs
assurance
of
his
omnipotency
,
maiesty
,
and
prouidence
,
but
doth
also
reueile
to
vs
his
will
:
For
surely
the
contemplation
of
the
creatures
doth
not
touch
men
with
the
sence
of
sinne
,
nor
doth
shew
to
a
man
the
way
of
saluation
and
reconciliation
with
God
:
yea
,
there
can
be
no
profitable
and
sauing
contemplation
of
nature
,
vnlesse
those
things
,
which
in
a
doubtfull
light
,
and
in
worne-out
letters
are
hardly
read
,
doe
by
the
word
of
God
,
as
it
were
through
spectacles
,
appeare
plaine
and
distinct
to
vs
:
Then
at
length
doe
we
contemplate
heauen
with
filiall
eyes
,
as
the
entry
of
our
fathers
house
,
when
God
by
his
word
hath
dispelled
this
mist
from
our
mindes
,
and
hath
declared
sure
tokens
of
his
fatherly
loue
.
II.
Furthermore
,
although
the
knowledge
of
the
creatures
doth
not
suffice
to
saluation
,
yet
the
Gentiles
,
who
were
instructed
by
no
other
teacher
then
nature
,
are
therefore
inexcusable
,
because
they
doe
not
vse
these
(
although
small
)
helpes
,
to
as
good
purpose
as
they
might
:
and
because
they
endeauour
to
choake
or
depraue
those
naturall
good
notions
,
and
sparkes
of
goodnesse
and
equity
,
which
are
put
into
them
by
nature
:
Therefore
they
alone
doe
profit
in
piety
,
by
the
teaching
of
the
creatures
,
and
are
by
the
prickes
of
conscience
stirred
vp
to
the
feare
of
God
,
to
whom
God
hath
vouchsafed
the
prerogatiue
of
his
word
.
III.
But
yet
not
all
they
that
heare
the
word
of
God
,
doe
come
to
saluation
;
but
those
in
whom
the
preaching
of
the
Gospell
piercing
deepely
,
and
being
admitted
into
them
,
doth
change
their
hearts
,
and
shed
in
their
mindes
a
heauenly
light
:
And
these
sauing
effects
,
are
not
to
be
ascribed
to
the
eloquence
of
man
,
obtained
to
perswade
,
but
to
the
secret
efficacy
of
the
holy
Ghost
,
which
is
the
true
doctor
of
our
soules
,
and
that
singer
of
God
,
engrauing
the
law
on
the
stony
tables
of
our
hearts
.
Thence
it
is
,
that
the
Gospell
is
called
in
the
Scripture
a
two-edged
sword
,
a
hammer
breaking
the
stone
,
the
arme
of
God
,
and
the
power
of
God
to
saluation
:
Without
which
efficacy
of
the
holy
Ghost
,
preaching
is
but
a
dead
letter
,
and
a
vaine
sound
striking
mens
eares
;
effectuall
onely
to
this
,
that
the
condemnation
of
the
stubborne
and
rebellious
hearer
,
should
be
the
greater
.
Hence
ariseth
a
double
calling
,
one
outward
,
which
is
wrought
by
the
outward
publishing
of
the
Gospell
;
the
other
inward
,
which
is
wrought
by
the
powerfull
drawing
and
change
of
the
heart
by
the
Holy-Ghost
,
by
whom
the
word
is
made
effectuall
.
This
inward
change
doth
consist
of
two
parts
,
viz.
The
enlightning
of
the
minde
,
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
enlightning
of
the
minde
,
without
the
renewing
of
the
heart
,
doth
turne
to
our
greater
condemnation
.
This
inward
change
is
in
the
Scripture
called
conuersion
,
regeneration
,
the
new
birth
,
creation
,
and
resurrection
.
IV.
Here
wee
haue
somewhat
to
doe
with
the
Arminians
,
and
there
is
no
small
controuersie
betweene
vs
:
For
they
say
,
that
the
word
of
God
,
whensoeuer
,
and
amongst
whomsoeuer
it
is
preached
,
is
neuer
destitute
of
its
quickning
power
,
neither
is
any
one
outwardly
called
,
but
hee
is
also
inwardly
drawne
:
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
vnprofitable
without
the
Holy-Ghost
,
wherefore
it
hath
the
cooperation
of
the
Holy-Ghost
alwaies
ioyned
to
it
:
And
this
he
saith
being
vnmindefull
of
that
which
hee
had
said
a
little
before
,
where
speaking
of
the
word
,
and
of
the
cooperation
of
the
holy
spirit
,
he
saith
;
these
two
are
almost
alwayes
ioyned
together
,
therefore
not
alwayes
:
Neither
is
Arnoldus
vnwilling
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
alwaies
,
and
in
all
men
,
ioyned
with
the
outward
preaching
:
But
that
which
the
Master
speakes
fearefully
and
doubtingly
,
is
openly
and
without
any
circumstance
affirmed
by
his
schollers
.
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.
doe
labour
much
to
teach
,
that
in
those
who
are
not
conuerted
,
the
word
is
not
destitute
of
the
quickning
spirit
.
Arnoldus
,
pag.
464
:
teacheth
,
that
this
quickning
force
is
ioyned
,
not
onely
to
the
preaching
of
the
Gospell
,
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
Gospell
,
consummatorily
,
in
respect
of
the
finishing
of
it
;
and
that
so
,
as
man
cannot
but
receiue
that
sence
,
and
be
affected
with
it
,
and
in
this
action
the
spirit
carrieth
himselfe
altogether
pass●uely
:
By
which
feeing
,
hee
saith
,
the
spirit
doth
allure
the
assent
,
the
liberty
of
the
will
yet
remaining
safe
and
whole
.
This
holy
spirit
working
in
mens
hearts
,
by
the
knowledge
of
the
law
,
Arnoldus
doth
put
,
euen
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
onely
to
the
holy
Scripture
,
but
also
to
experience
and
common
sence
:
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
deafe
;
those
whose
mindes
doth
wander
other-where
,
and
doth
neuer
returne
;
besotted
with
such
a
stupidity
,
that
they
haue
no
relish
of
the
Gospell
,
no
feeling
of
it
,
nor
assent
vnto
it
,
although
to
other
things
they
are
not
slow
:
Also
there
are
very
many
,
who
when
they
heare
the
Gospell
,
receiue
it
with
gibing
&
laughter
,
as
an
absurd
thing
,
as
the
Athenians
,
Acts
13.32
.
For
Christ
preached
is
an
offence
to
the
Iewes
,
and
foolishnesse
to
the
Greekes
,
because
they
are
offended
,
and
these
mocke
at
it
.
I
haue
seene
those
,
who
being
asked
what
they
brought
from
the
Sermon
,
and
what
they
remembred
,
haue
seriously
answered
,
they
could
not
discerne
whether
the
Preacher
spoke
French
or
Latine
.
VI.
In
such
men
,
yea
,
and
in
Infidels
,
instructed
in
the
law
alone
,
the
Arminians
say
,
that
the
spirit
of
God
doth
worke
,
and
doth
necessarily
,
and
(
as
they
speake
)
vnresistably
,
giue
the
sence
and
feeling
of
the
true
doctrine
,
although
he
doth
not
giue
the
assent
and
agreeing
to
it
,
but
by
the
helpe
of
free-will
.
Much
more
therefore
among
the
Arminian
multitude
,
there
will
be
none
,
who
is
not
drawne
with
the
holy
Ghost
,
and
who
doth
not
feele
in
him
the
quickning
spirit
:
This
flying
in
the
ayre
,
doth
not
much
disser
from
the
fanaticall
enthusiasme
and
inspiration
of
the
Anabaptists
,
but
that
the
Anabaptists
will
haue
this
sence
and
feeling
peculiar
to
themselues
;
but
these
innouators
will
haue
it
to
be
common
,
both
to
the
faithfull
and
to
Infidels
,
yea
to
all
,
to
whom
either
the
Gospell
is
preached
,
or
the
Law
without
the
Gospell
.
VII
.
It
is
to
no
purpose
,
to
reckon
vp
places
of
Scripture
,
to
ouerthrow
this
opinion
:
For
hitherto
belong
all
those
places
which
wee
haue
brought
,
Chapter
34.
to
proue
that
an
vnregenerate
man
,
and
an
infidell
,
is
vnable
and
vnfit
to
euery
worke
that
is
good
and
profitable
to
saluation
:
All
which
were
false
,
if
the
quickning
power
of
the
holy
spirit
,
did
dwell
in
infidels
,
and
vnregenerate
persons
,
and
if
all
men
were
drawne
inwardly
,
and
by
an
internall
calling
.
VIII
.
To
this
purpose
are
those
places
which
teach
vs
,
that
they
alone
come
to
Christ
whom
the
father
draweth
,
Iohn
6.44
.
But
according
to
Arminius
all
men
are
drawne
,
and
are
inwardly
affected
,
by
the
holy
Ghost
:
As
the
winde
bloweth
where
it
listeth
,
so
also
the
spirit
,
Iohn
3.8
.
Therefore
hee
doth
not
breath
euery
where
.
In
the
multitude
of
people
God
opened
the
heart
of
Lydia
before
the
rest
:
When
the
Apostles
were
astonished
,
the
theefe
beleeued
among
the
cries
of
the
raging
people
,
and
so
many
impediments
of
beleeuing
:
One
little
call
of
Christ
moued
Mathew
,
that
leauing
the
receipt
of
Custome
he
followed
Christ
;
when
the
men
of
Capernaum
,
among
so
many
miracles
and
good
lessons
,
were
hardned
at
the
preaching
of
the
Gospell
:
Whence
it
appeareth
,
that
some
men
are
drawne
by
the
efficacy
and
power
of
the
spirit
,
and
some
men
are
left
in
their
naturall
wickednesse
.
Whence
is
this
difference
?
If
dignity
be
respected
,
who
among
the
vnregenerate
is
not
vnworthy
of
the
grace
of
God
,
seeing
all
men
are
of
a
stony
heart
,
and
are
dead
in
sinne
?
But
if
the
precedent
disposition
be
respected
,
why
are
the
men
of
Capernaum
rather
called
by
the
Gospell
,
then
the
men
of
Tyre
,
seeing
that
Christ
doth
witnesse
that
the
men
of
Capernaum
were
worse
affected
,
and
lesse
inclined
to
repentance
.
IX
.
Arnoldus
,
Page
445.
doth
contend
,
that
the
heart
of
Lydia
was
therefore
opened
,
because
shee
was
well
affected
and
disposed
,
and
that
God
therefore
opened
her
heart
,
because
she
opened
it
her selfe
:
For
in
that
place
shee
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
was
addicted
to
the
worship
of
God
,
before
she
beleeued
Paul
.
I
might
say
that
there
are
many
who
worship
God
with
a
wicked
and
vnlawfull
worship
:
But
I
am
more
prone
to
this
opinion
,
that
I
should
beleeue
that
Lydia
,
a
Iewish
woman
,
was
indued
with
the
spirit
of
regeneration
,
and
had
receiued
true
pietie
,
and
beleeued
in
the
Messiah
promised
,
although
she
did
not
yet
know
that
Iesus
the
Sonne
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
deuout
man
,
whose
prayers
,
and
almes
,
and
piety
,
was
praised
,
before
hee
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
Israell
.
I
thinke
it
were
wickednesse
to
account
these
among
insidels
,
and
among
the
rest
of
the
Iews
,
who
did
blaspheme
Christ
,
and
dispise
him
preaching
.
Seeing
therefore
that
Lydia
was
such
a
one
,
God
opened
her
heart
,
that
shee
might
attend
to
the
words
of
Saint
Paul
,
and
might
learne
from
him
,
that
Christ
,
whom
shee
did
expect
,
was
already
come
,
and
that
those
thinges
were
fulfilled
,
which
were
fore-told
of
him
by
the
Prophets
.
X.
Against
these
things
,
the
Arminians
bring
some
arguments
,
but
so
light
,
that
they
are
dispearsed
onely
with
a
breath
.
Arminius
against
Perkins
,
Page
57.
doth
say
,
that
Stephen
,
Acts
7.51
.
doth
vpbraide
and
reproach
the
Iewes
,
that
they
did
alwaies
resist
the
Holy-Ghost
.
Hence
the
accure
man
doth
gather
that
these
rebellious
Iewes
,
were
inwardly
affected
with
the
Holy-Ghost
.
But
the
following
words
doe
declare
what
it
is
to
resist
the
Holy-Ghost
;
for
Stephen
addeth
,
Which
of
the
Prophets
haue
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
confesse
that
there
are
some
men
,
who
doe
resist
the
spirit
of
grace
,
of
whom
the
Apostle
speaketh
,
Hebrewes
10.29
.
and
who
doe
striue
against
the
inward
suggestion
of
the
Holy-Ghost
.
But
there
the
Apostle
speaketh
of
some
few
,
who
hauing
embraced
the
Gospell
with
ioy
,
and
hauing
receiued
some
tast
of
the
word
of
God
,
doe
a
while
after
,
with
an
obstinate
minde
,
and
on
set
purpose
turne
their
back
to
God
,
and
doe
cast
out
his
grace
,
with
indignation
,
and
doe
sinne
wilfully
,
after
they
haue
receiued
the
knowledge
of
the
truth
,
as
it
is
said
,
verse
26.
who
,
that
they
are
the
same
with
them
who
sinne
against
the
Holy-Ghost
,
doth
hence
appeare
,
in
that
the
Apostle
in
the
same
place
doth
say
,
that
their
s●luation
was
past
hope
,
and
doth
say
,
that
there
remaineth
no
sacrifice
for
their
sinnes
,
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
eyther
the
law
alone
,
or
the
Gospell
with
the
law
,
hath
beene
made
knowne
:
All
which
these
Sectaries
teach
,
are
moued
inwardly
by
the
Ho●y
Ghost
,
and
haue
a
feeling
of
the
true
doctrine
imprinted
in
them
.
Neither
doe
I
thinke
that
the
gifts
of
the
spirit
,
which
such
men
as
these
haue
receiued
,
are
the
gifts
of
regeneration
,
or
the
spirit
of
adoption
,
or
the
true
,
proper
,
and
iustifying
faith
,
but
onely
some
assayes
of
the
spirit
mouing
the
heart
,
at
whose
suggestion
the
will
(
being
warmed
with
some
slight
heare
,
rather
then
enflamed
)
doth
cleaue
to
the
Gospell
,
vntill
the
benummed
appetites
,
perceiuing
warre
to
be
intended
against
them
,
haue
raised
themselues
with
greater
force
,
and
hauing
shaken
out
of
the
heart
that
superficiall
piety
,
haue
turned
it
into
hatred
,
and
by
the
very
incitations
of
piety
,
their
hidden
poyson
hath
more
vehemently
burst
forth
.
XII
.
Arminius
in
the
same
place
doth
hold
vp
,
and
as
it
were
vnderproppe
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
returne
vnto
me
voide
,
but
shall
accomplish
that
which
I
please
,
and
it
shall
prosper
in
the
thing
whereto
I
sen●●
.
Surely
this
is
to
hit
the
nayle
on
the
head
:
The
meaning
of
Esay
is
plaine
,
for
he
saith
,
that
the
promises
and
threats
propounded
in
the
word
of
God
,
shall
be
executed
,
and
that
nothing
was
saide
in
vaine
,
and
which
should
not
be
fulfilled
.
Here
is
no
mention
of
the
quickning
efficacy
of
the
spirit
affecting
mens
hearts
;
nor
if
there
were
,
could
it
thence
be
proued
,
that
the
spirit
of
God
did
worke
in
all
,
but
in
them
alone
whom
he
decreed
to
saue
.
XIII
.
Arnoldus
,
Page
443.
doth
poure
out
a
showre
of
places
of
Scripture
,
and
yet
hee
doth
not
proue
by
them
that
which
hee
doth
intend
.
That
place
,
Matth.
23.37
.
doth
not
proue
it
.
How
oft
would
I
haue
gathered
thy
children
?
&c.
For
we
haue
shewed
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
proue
it
:
I
haue
spread
out
my
hands
all
the
day
to
a
rebellious
people
:
Nor
that
,
Prou.
1.24
.
I
haue
called
and
ye
refused
.
For
there
it
is
spoken
of
the
outward
calling
,
and
not
of
the
efficacy
of
the
spirit
working
in
mens
hearts
.
XV.
Nor
that
place
,
Psal.
81.14
.
O
that
my
people
had
hearkened
,
that
Israell
had
walked
in
my
wates
;
I
would
soone
haue
subdued
their
enemies
:
For
these
words
meane
nothing
else
,
then
what
they
plainely
found
forth
,
to
wit
,
that
God
would
haue
laid
flat
the
enemies
of
Israell
,
if
Israell
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
proued
by
this
place
,
that
man
doth
make
himselfe
a
new
heart
;
seeing
God
in
the
36.
Chapter
of
the
same
Prophecy
saith
,
I
will
giue
you
a
new
heart
,
and
a
new
spirit
:
Much
lesse
is
it
hence
proued
that
the
Holy-Ghost
doth
worke
in
all
men
.
XVII
.
Nor
that
of
Saint
Iohn
,
Chapter
5.34
.
I
seeke
not
the
testimony
of
men
,
but
these
things
I
say
that
ye
might
be
saued
.
And
verse
40.
Ye
will
not
come
to
me
that
ye
might
haue
life
.
By
which
words
,
how
it
can
be
proued
that
the
quickning
power
of
the
Holy-Ghost
doth
worke
in
all
men
,
I
confesse
(
and
it
is
my
dulnesse
)
I
cannot
conceiue
.
XVIII
.
It
is
not
proued
by
those
words
of
Saint
Paul
,
1.
Tim.
2.4
.
God
would
haue
all
men
be
saued
:
Of
which
words
wee
haue
at
large
proued
,
Chapter
29.
that
this
is
the
sence
;
God
doth
inuite
to
saluation
,
men
of
any
sort
,
and
of
euery
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
drawne
out
of
this
place
,
that
the
Holy-Ghost
doth
inwardly
worke
in
all
men
,
euen
in
those
to
whom
the
Gospell
is
not
preached
;
but
onely
that
God
is
not
the
cause
of
the
ouerthrow
of
any
one
,
&
that
he
doth
not
reioyce
in
the
destruction
of
man
,
as
he
is
man
:
For
otherwise
,
as
the
same
man
is
a
sinner
,
God
doth
loue
the
execution
of
his
iustice
.
XX.
Nor
is
it
proued
by
that
place
of
Ezechiel
,
Chapter
12.2
.
Sonne
of
man
,
thou
dwellest
in
the
middest
of
a
rebellious
house
,
which
haue
eyes
to
see
and
see
not
,
they
haue
eares
to
heare
and
heare
not
:
For
there
by
eyes
and
eares
,
is
not
to
be
vnderstood
sufficient
grace
to
saluation
,
eyther
mediately
,
or
immediately
,
nor
the
operation
of
the
Holy-Ghost
working
in
the
reprobates
,
but
a
knowledge
in
the
heart
,
by
which
euen
against
their
wills
they
did
acknowledge
that
those
things
were
right
which
were
taught
them
by
the
Prophets
;
for
they
were
admonished
by
so
cleere
instructions
,
and
stirred
vp
with
so
seuere
threates
,
that
they
could
not
pretend
ignorance
.
This
knowledge
was
giuen
them
,
not
by
supernaturall
grace
working
inwardly
,
nor
by
sufficient
grace
common
to
all
men
,
by
which
they
might
haue
beleeued
and
beene
conuerted
,
if
they
would
;
but
by
the
instructions
and
documents
of
the
Prophets
,
and
by
the
law
of
God
,
knowne
and
perceiued
in
their
minde
,
against
which
they
did
willingly
harden
their
heart
.
XXI
.
To
the
Scripture
thus
corrupted
and
depraued
,
hee
doth
ioyne
reasons
that
are
no
better
:
God
(
saith
he
)
should
delude
and
mock
men
,
if
hee
should
offer
them
saluation
,
and
should
say
that
hee
desired
their
saluation
,
and
yet
doth
not
call
them
to
that
end
that
they
should
be
saued
.
I
answere
,
the
end
propounded
to
God
,
in
calling
by
the
Law
,
or
by
the
Gospell
,
those
whom
he
knoweth
will
not
follow
,
is
not
that
those
whom
hee
calleth
should
not
be
saued
:
But
Gods
end
is
to
require
of
man
,
that
which
he
oweth
,
to
wit
,
to
obey
God
commanding
obedience
,
and
to
beleeue
him
promising
.
Nor
is
it
any
doubt
but
that
God
doth
seriously
call
men
:
For
in
calling
men
,
bee
doth
seriously
declare
what
is
acceptable
to
him
,
what
man
doth
owe
,
and
what
he
will
giue
to
them
that
beleeue
and
obey
.
But
wee
doe
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
vpon
himselfe
.
Furthermore
,
it
is
wicked
audacity
to
goe
about
to
prescribe
meanes
to
God
,
which
vnlesse
he
follow
,
hee
hath
no
way
to
escape
the
crime
of
iniustice
,
as
if
he
should
be
compelled
to
pleade
his
cause
before
the
tribunall
of
man
.
XXII
.
Arnoldus
proceedeth
.
The
same
thing
(
saith
he
)
God
doth
teach
,
when
he
doth
expresly
declare
,
that
he
will
not
be
loaden
with
this
vniust
suspition
;
that
hee
should
require
any
thing
of
vs
,
to
the
performance
whereof
he
would
not
giue
vs
sufficient
power
.
I
omit
that
rude
kinde
of
speaking
,
and
which
is
not
agreeing
to
God
,
when
he
saith
,
that
God
will
not
be
loaden
with
that
vniust
suspition
;
as
if
God
feared
the
vniust
suspitions
of
men
.
To
the
thing
it selfe
therefore
I
say
,
that
this
doctrine
is
most
wicked
,
and
there
is
scarce
any
that
is
worse
:
For
seeing
God
doth
require
from
vnregenerate
men
and
Infidels
,
their
naturall
debt
,
that
is
,
the
perfect
fulfilling
of
the
Law
;
it
followeth
by
this
speech
of
Arnoldus
,
that
the
vnregenerate
,
and
infidels
themselues
haue
power
,
by
which
,
without
the
knowledge
of
Christ
,
and
without
faith
,
they
may
perfectly
fulfill
the
Law
,
and
be
without
sinne
.
The
Arminians
themselues
,
doe
say
that
God
doth
vnresistably
harden
some
men
;
who
although
they
cannot
but
sinne
,
yet
from
them
,
being
hardned
,
God
doth
not
lesse
require
perfect
obedience
,
then
before
their
hardning
:
For
the
creature
is
by
no
means
,
no
not
by
the
eternall
punishments
,
exempted
from
his
subiection
to
his
creator
.
Nor
is
it
to
be
doubted
,
but
that
the
Diuels
themselues
,
who
are
in
eternall
torments
,
are
bound
to
beleeue
God
;
for
they
are
therefore
punished
,
because
they
doe
not
loue
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
peruerse
doctrine
,
which
doth
gather
by
the
commandements
of
God
,
what
are
the
powers
of
men
;
and
doth
thinke
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
effectuall
grace
.
I.
THe
distinction
of
grace
into
sufficient
and
into
effectuall
grace
,
is
an
old
&
worne
distinction
in
the
Schooles
:
But
effectuall
grace
is
taken
two
wayes
.
For
it
doth
either
signifie
,
that
grace
which
is
apt
and
fit
to
effect
and
worke
;
as
when
we
call
that
medicine
effectuall
,
and
that
remedy
forcible
,
which
although
it
be
not
taken
by
the
sicke
man
yet
is
apt
and
fit
to
heale
:
Or
we
call
that
grace
effectuall
,
which
doth
effect
and
worke
in
act
;
in
which
sence
,
effectuall
is
vsed
for
efficient
,
and
the
efficacy
is
vsed
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
Physitian
;
another
in
act
,
as
hee
that
buildeth
,
and
hee
that
cureth
:
Hence
proceedeth
that
double
acceptation
of
the
word
,
efficacy
.
II.
The
Papists
thinke
,
that
there
is
sufficient
aide
to
conuersion
giuen
to
all
men
:
with
which
aide
,
they
may
so
cooperate
with
the
helpe
of
their
free-will
,
that
they
may
be
conuerted
,
although
there
come
no
other
effectuall
aide
:
And
by
effectuall
grace
,
they
vnderstand
that
grace
which
is
efficient
,
and
doth
bring
forth
its
effect
.
III.
The
Arminians
,
who
in
the
question
of
grace
and
free-will
,
doe
so
dresse
and
trimme
vp
Popery
,
as
the
Papists
doe
Pelagianisme
,
doe
often
vse
that
distinction
of
sufficient
and
effectuall
grace
;
but
with
such
a
floating
speech
,
and
affected
ambiguity
,
that
it
is
hard
to
know
what
is
effectuall
grace
with
them
.
Arminius
against
Perkins
,
pag.
245.
doth
say
,
that
that
is
effectuall
grace
,
which
doth
in
very
deede
worke
the
effect
;
and
hee
doth
bring
these
examples
:
God
was
able
to
make
many
worlds
,
but
hee
did
it
not
effectually
;
Christ
was
able
to
saue
all
men
,
but
he
did
it
not
effectually
:
Which
speech
is
certainely
absurd
,
and
deserueth
to
be
laughed
at
;
for
he
speaketh
,
as
if
God
did
something
not
effectually
,
or
as
if
hee
had
created
many
worlds
ineffectually
:
For
in
stead
of
to
doe
effectually
,
hee
ought
to
haue
simply
said
,
to
doe
,
or
to
make
.
IV.
But
Arnoldus
being
as
Diomedes
,
melior
patre
,
better
then
his
father
,
doth
forsake
Arminius
:
For
he
,
pag.
397.
hath
these
words
;
That
thing
is
said
to
be
effectuall
,
not
which
doth
effect
any
thing
,
but
which
is
so
powerfull
to
doe
something
,
as
is
an
effectuall
remedy
,
and
forcible
meanes
.
Thus
the
Patrons
of
errour
,
are
fallen
out
betweene
themselues
.
But
here
I
am
bound
to
patronize
and
maintaine
Arminius
against
his
Scholler
:
For
if
effectuall
grace
be
taken
for
that
which
doth
effect
and
worke
in
act
,
then
this
distinction
of
grace
into
sufficient
and
effectuall
may
be
admitted
;
because
there
are
many
things
of
sufficient
power
to
worke
,
which
yet
doe
not
worke
in
act
;
as
the
absent
Physitian
,
and
the
sleeping
Phylosopher
:
But
it
cannot
be
said
,
that
one
grace
is
sufficient
to
worke
,
and
another
is
fit
and
apt
to
worke
,
for
these
two
are
both
one
;
neither
can
any
thing
be
spoken
more
absurd●y
,
then
that
there
is
some
grace
sufficient
,
which
is
not
fit
to
worke
:
That
cannot
be
an
efficient
cause
,
which
is
not
of
sufficient
power
.
V.
Therefore
according
to
Arminius
,
the
meanes
to
faith
and
saluation
are
administred
to
all
sufficiently
,
but
not
effectually
and
efficiently
.
But
according
to
Arnoldus
,
God
doth
administer
these
meanes
to
all
men
,
both
sufficiently
and
effectually
;
for
he
had
rather
take
efficacy
for
aptitude
and
fitnesse
to
worke
,
then
for
efficiency
and
the
working
it selfe
;
that
he
might
say
,
that
the
efficacy
of
grace
doth
not
depend
on
free-will
:
For
if
he
had
taken
efficacy
for
efficiency
,
then
he
must
haue
said
,
that
the
efficacy
of
grace
doth
depend
on
free-will
:
For
the
Schoole
and
followers
of
Arminius
,
doe
hold
this
by
the
teeth
,
and
doe
cry
out
with
one
mouth
,
that
the
effect
or
efficiency
of
grace
,
doth
depend
on
free-will
.
God
indeede
doth
giue
grace
and
sufficient
power
to
conuersion
,
but
that
man
is
conuerted
,
or
not
conuerted
in
act
,
is
in
the
power
of
free-will
.
Arnoldus
doth
teach
this
at
large
,
447.
We
determine
(
saith
hee
)
that
the
vse
of
grace
is
subiect
to
mans
will
,
so
that
man
may
vse
it
,
or
not
vse
it
,
according
to
his
naturall
liberty
:
And
a
little
after
,
speaking
of
a
man
furnished
with
the
power
of
grace
,
hee
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
ineffectuall
:
For
Arnoldus
was
ashamed
to
adde
the
other
member
,
and
to
say
that
man
made
grace
effectuall
or
ineffectuall
;
and
yet
there
are
other
places
brought
by
vs
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
himselfe
,
may
conuert
himselfe
.
The
Reader
therefore
shall
marke
how
pestilent
this
doctrine
is
(
which
the
ARminians
,
restrained
as
it
were
with
shame
,
doe
scarce
at
any
time
vtter
without
ambiguities
;
)
That
the
grace
of
God
is
effectuall
(
that
is
,
efficient
and
working
,
)
it
is
to
be
attributed
to
free-will
,
and
the
efficiency
of
the
grace
of
God
is
subiected
to
the
will
of
man
.
By
which
speech
they
meane
this
;
that
God
doth
saue
man
,
if
man
himselfe
will
,
for
this
it
is
to
depend
on
mans
will
.
VI.
The
Orthodoxe
Churches
doe
much
differ
from
this
doctrine
:
For
how
can
we
be
conuerted
by
the
grace
of
God
,
if
wee
will
,
seeing
that
this
very
thing
that
we
are
willing
,
is
the
grace
of
God
,
yea
,
it
is
conuersion
it selfe
?
For
he
that
doth
seriously
desire
to
be
conuerted
to
God
,
is
already
in
some
part
conuerted
.
But
of
these
things
we
haue
already
spoken
much
,
and
more
shall
be
spoken
,
when
wee
treate
of
the
manner
by
which
the
grace
of
God
doth
certainely
worke
conuersion
in
vs
,
which
manner
,
the
Arminians
call
(
by
an
odious
and
rude
word
)
irresistibilitie
.
VII
.
But
in
the
tearme
of
sufficient
grace
,
they
doe
not
onely
differ
one
from
another
,
but
euery
one
of
them
differeth
from
himselfe
:
For
they
will
haue
sufficient
grace
to
beleeue
,
&
power
of
beleeuing
to
be
giuen
to
all
particular
men
.
[
](A69245-e50550-b)*
*
Arnal
p
405.
Licet
sit
generalis
gratiae
quod
homines
dons
istis
pessint
recte
vti
.
tamen
quod
actu
recte
ijs
vtantur
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
beleeue
in
act
,
and
vse
well
this
vniuersall
grace
,
without
speciall
grace
.
O
your
faithfull
stability
!
Can
that
be
called
sufficient
grace
,
which
doth
neuer
bring
forth
that
effect
for
which
it
is
giuen
,
vnlesse
some
other
speciall
grace
come
to
it
?
Is
that
a
sufficient
cause
,
which
doth
neuer
worke
alone
?
Or
is
any
thing
lesse
agreeable
to
reason
,
then
with
Arminius
,
to
make
one
kinde
of
grace
,
which
is
sufficient
,
by
which
the
sinner
may
be
conuerted
,
but
is
not
conuerted
,
and
another
which
is
effectuall
,
by
which
the
sinner
is
conuerted
?
Is
it
not
of
the
same
power
and
faculty
to
be
able
to
doe
,
and
to
doe
?
to
be
able
to
see
,
and
to
see
?
Surely
,
a
giddinesse
hath
ceased
on
these
men
,
while
they
study
for
subtiltie
.
VIII
.
I
am
deceiued
,
if
Vorstius
did
not
discerne
this
;
and
therefore
in
the
twentie
and
twentie
one
sections
,
Collat.
cum
Piscat
.
he
doth
make
two
kindes
of
grace
,
one
sufficient
and
altogether
necessary
,
which
God
doth
giue
to
all
them
that
are
called
:
the
other
extraordinary
,
superabounding
,
and
singular
,
by
which
men
are
indeede
conuerted
;
and
hee
doth
reiect
them
that
say
none
at
all
are
conuetted
by
that
former
grace
:
For
(
he
saith
)
that
God
hath
not
promised
to
conuert
all
that
are
conuerted
,
with
this
more
then
sufficient
helpe
,
and
superabounding
efficacy
of
grace
.
IX
.
But
we
taking
the
tearme
of
effectuall
grace
,
for
that
grace
which
is
apt
and
fit
to
worke
that
for
which
it
is
giuen
and
appointed
,
doe
acknowledge
no
sufficient
grace
which
is
not
effectuall
,
that
is
,
apt
to
worke
that
for
which
it
is
giuen
and
appointed
,
whether
it
doth
effect
and
worke
alone
,
or
with
others
;
which
I
do
purposely
adde
,
because
oftentimes
to
one
effect
and
perfect
action
,
many
causes
doe
concurre
;
as
to
Learning
,
Nature
Art
,
and
exercise
doe
concurre
;
to
the
fer●i●ity
and
fruitfulnesse
of
the
field
,
the
goodnesse
of
the
soile
the
sunne
,
raine
,
and
conuenient
manuring
doe
concurre
.
X.
And
seeing
that
in
the
concourse
of
causes
,
to
the
producing
of
one
effect
,
there
are
certaine
causes
,
that
doe
not
onely
worke
with
others
,
but
which
doe
also
worke
by
others
,
and
doe
giue
efficacie
and
power
to
the
adioyning
causes
:
So
in
the
conuersion
of
man
,
the
holy
Ghost
,
and
the
preaching
of
the
word
,
doe
concurre
,
but
the
spirit
doth
giue
efficacy
to
the
word
:
For
in
vaine
are
the
eares
beaten
on
,
vnlesse
God
open
the
heart
,
and
with
the
word
,
doth
inspire
his
secret
power
.
XI
.
And
we
acknowledge
that
there
is
no
grace
absolutely
sufficient
,
eyther
to
conuersion
,
or
to
faith
,
or
to
saluation
,
without
the
spirit
of
regeneration
,
and
knowledge
of
Christ
.
And
we
condemne
the
schoole
of
Arminius
,
teaching
that
all
men
,
euen
the
heathens
,
to
whom
the
name
of
Christ
hath
not
come
,
are
indued
with
sufficient
and
sauing
grace
,
to
come
to
faith
,
and
by
it
to
saluation
.
XII
.
Yet
the
outward
meanes
to
saluation
,
that
are
largely
administred
without
the
inward
efficacy
of
the
holy
Spirit
,
may
in
some
measure
be
called
sufficient
grace
,
not
onely
because
they
suffice
to
make
them
inexcusable
,
but
also
because
these
meanes
ought
to
suffice
to
come
to
saluation
,
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
iustice
,
is
not
bound
to
supply
inward
dispositions
,
because
man
is
bound
to
giue
them
of
his
owne
,
and
to
bring
them
of
himselfe
:
Nor
is
God
bound
to
restore
them
to
man
,
after
man
hath
lost
them
by
his
owne
fault
:
Therefore
God
doth
iustly
say
,
Esay
5.
What
ought
I
to
haue
done
more
to
my
vineyard
,
that
I
haue
not
done
to
it
?
For
,
speaking
after
the
manner
of
men
,
God
is
said
that
he
ought
to
doe
that
which
his
iustice
doth
require
,
and
which
if
he
should
not
doe
,
there
would
seeme
to
be
cause
of
expostulating
:
But
that
God
doth
there
speake
of
the
outward
meanes
,
doth
hence
appeare
,
because
he
compareth
the
benefits
bestowed
vpon
Israel
,
to
a
planting
in
a
fruitfull
place
,
to
a
digging
,
to
fencing
with
a
hedg
,
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
fauourable
fitnesse
of
the
ayre
,
of
the
seasonable
raine
,
which
are
things
rather
of
an
inward
and
secret
power
.
Furthermore
to
that
question
whereby
it
is
demanded
,
whether
God
doth
giue
to
seuerall
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
giue
to
seuerall
men
,
but
of
that
which
he
giueth
to
a
whole
nation
:
For
the
gift
of
the
spirit
and
the
power
of
beleeuing
,
which
Arminius
will
haue
to
be
giuen
to
seuerall
men
,
is
a
gift
which
is
giuen
to
particular
men
seuerally
,
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
vniuersall
grace
,
which
is
also
called
sufficient
grace
.
I.
IN
that
Series
,
and
ranke
of
the
foure
decrees
,
in
which
the
Arminians
doe
comprehend
their
whole
doctrine
of
Predestination
,
the
third
decree
was
this
,
whereby
they
say
,
that
God
decreed
to
administer
and
supply
the
meanes
necessary
to
faith
and
repentance
,
sufficiently
on
all
and
seuerall
men
.
Arnoldus
will
haue
these
meanes
to
be
effectually
administred
to
all
,
because
by
efficacy
hee
vnderstandeth
aptitude
and
fitnesse
to
effect
and
worke
.
II.
Not
that
these
Sectaries
will
haue
the
meanes
to
faith
and
saluation
to
be
equally
administred
to
all
:
For
they
will
haue
them
to
be
supplied
to
some
more
sparingly
,
to
some
more
liberally
,
yet
to
all
,
in
that
measure
that
may
suffice
to
beleeue
,
if
they
will
,
and
by
which
all
men
are
disposed
to
viuification
,
so
that
it
is
not
hindred
by
God
,
but
that
all
men
may
haue
faith
,
and
by
beleeuing
be
saued
.
III.
And
they
thinke
that
God
doth
irresistably
giue
to
all
men
the
[
](A69245-e50820-b)*
*
Arnold
page
407.
power
of
beleeuing
:
But
not
the
act
of
beleeuing
it selfe
,
whereunto
although
God
doth
giue
sufficient
grace
to
all
men
,
yet
they
will
haue
it
to
be
in
the
power
of
free-will
to
vse
this
grace
,
or
not
to
vse
it
,
to
beleeue
or
not
to
beleeue
:
For
God
doth
not
[
](A69245-e50840-b)*
*
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
vniuersum
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
meanes
by
a
precise
intention
of
sauing
any
particular
person
;
but
he
doth
minister
to
all
and
particular
men
,
those
means
which
suffice
to
shew
that
God
doth
seriously
,
&
from
his
heart
desire
the
saluation
of
al
men
,
&
that
it
is
not
hindred
by
him
,
but
that
all
men
shold
be
saued
.
IV.
They
say
moreouer
,
that
there
are
some
men
to
whom
this
sufficient
grace
is
administred
more
sparingly
,
to
whom
,
notwithstanding
,
God
is
prepared
to
giue
more
meanes
,
if
they
will
vse
those
well
which
they
haue
;
according
to
that
speech
,
To
him
that
hath
it
shall
be
giuen
.
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
euen
at
that
time
,
he
made
knowne
to
them
some
truth
concerning
his
power
and
goodnesse
,
he
also
preserued
the
law
engrauen
in
their
mindes
,
which
good
things
if
they
had
rightly
vsed
,
at
least
from
their
conscience
,
hee
would
haue
giuen
them
greater
grace
,
according
to
that
saying
:
to
him
that
hath
shall
be
giuen
.
Neither
doe
they
doubt
,
to
say
that
the
Gentiles
,
destitute
of
the
knowledge
of
the
Gospell
,
may
as
well
come
to
those
good
things
which
are
offered
in
the
Gospell
,
as
those
to
whom
the
Gospell
is
preached
.
Heare
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
Gospell
,
yet
they
are
not
precisely
excluded
from
the
grace
of
the
Gospell
,
but
alwaies
the
good
things
which
are
offered
in
the
Gospell
doe
remaine
equally
propounded
to
them
as
to
the
rest
,
who
doe
enioy
the
priuiledge
of
the
preaching
of
it
,
so
that
they
performe
the
conditions
of
the
couenant
.
Oh
[
](A69245-e51010-b)*
*
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
vbi
non
sparsit
.
the
faith
of
God
and
men
!
Hath
Satan
so
much
liberty
,
that
in
this
light
of
the
Gospell
he
should
stirre
vp
men
,
who
should
openly
teach
and
write
,
and
that
vnder
a
pretence
of
piety
,
that
an
entrance
into
heauen
doth
lie
open
,
and
that
saluation
is
propounded
as
well
to
heathens
and
infidels
,
to
whom
not
so
much
as
the
name
of
Christ
is
knowne
,
as
to
those
to
whom
Christ
is
preached
?
But
of
these
things
hereafter
.
But
by
the
way
it
is
to
be
obserued
,
how
this
man
doth
confute
those
things
which
himselfe
hath
laid
downe
,
and
by
the
adding
of
an
absurd
,
and
impossible
clause
,
doth
destroy
those
things
which
he
had
builded
vp
:
For
he
saith
that
saluation
,
is
no
lesse
propounded
to
heathen
men
,
then
to
Christians
,
so
that
they
fulfill
the
conditions
of
the
Couenant
:
These
conditions
are
,
Faith
,
and
Repentance
;
but
how
should
he
beleeue
in
Christ
,
who
is
ignorant
of
Christ
?
how
should
he
repent
to
whom
God
hath
not
giuen
the
spirit
of
regeneration
?
Thus
is
the
Reader
openly
deluded
.
V.
Nay
what
shall
wee
say
to
this
,
that
they
doe
not
onely
affirme
,
that
God
doth
giue
sufficient
grace
and
power
of
beleeuing
to
all
men
,
but
that
also
they
contend
,
that
God
is
bound
and
tied
to
giue
this
grace
,
and
they
make
lawes
to
God
himselfe
.
That
there
is
danger
lest
an
action
of
iniustice
should
be
entred
against
God
,
or
that
he
had
no
reason
of
his
iustice
,
vnlesse
some
one
of
the
Arminian
sect
,
had
helped
him
with
profitable
counsell
.
Arnoldus
,
page
262.
hath
these
words
:
God
when
hee
doth
propound
the
new
couenant
of
grace
,
and
doth
promise
remission
of
the
fault
committed
,
vnder
the
condition
of
new
obedience
,
hee
is
most
of
all
bound
to
giue
power
,
whereby
man
may
fulfill
that
condition
:
For
otherwise
it
cannot
be
iudged
that
God
doth
seriously
offer
this
grace
.
Boldly
,
and
imperiously
spoken
.
His
affinia
habet
Vorstius
,
Collat
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
vnquam
suisse
nisi
fidem
in
Christum
.
Vide
Bertium
.
Discept
.
Epist
.
73.
&
67.
The
cause
of
this
assertion
hee
doth
render
,
page
443.
God
(
saith
he
)
doth
shew
that
he
will
not
be
loaden
with
this
vniust
suspition
,
that
hee
should
require
any
thing
from
vs
,
to
the
performing
whereof
hee
will
not
giue
vs
sufficient
power
.
And
this
hee
saith
is
shewed
by
God
,
when
hee
teacheth
that
hee
doth
not
gather
where
hee
hath
not
scattered
.
VI.
Nor
is
the
audacity
of
Verstius
lesse
,
Collat.
cum
piscat
.
Sect.
8.
God
(
saith
he
)
by
the
law
of
his
nature
,
that
is
,
of
his
naturall
iustice
,
goodnesse
,
and
prouidence
,
is
alwaies
bound
,
at
the
least
to
will
those
good
things
to
men
,
without
which
they
cannot
eyther
be
men
,
or
simply
attaine
to
that
end
which
is
propounded
to
them
by
God
.
Behold
men
that
are
ready
to
giue
sentence
vpon
God
himself
,
if
he
shall
do
any
thing
that
is
not
equall
,
or
is
against
that
rule
of
iustice
laid
downe
by
them
.
It
cannot
be
said
how
much
these
things
doe
differ
from
Christian
modesty
:
Surely
if
those
things
were
true
which
they
affirme
,
it
were
the
part
of
pious
and
prudent
men
to
keepe
in
these
things
,
lest
they
should
seeme
to
goe
about
,
eyther
to
prescribe
something
to
God
in
the
worke
of
saluation
,
or
to
put
God
in
mind
of
his
dutie
.
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
couenant
,
that
is
,
Faith
,
is
not
commanded
by
the
law
,
nor
is
a
naturall
debt
,
and
that
the
power
of
beleeuing
is
not
lost
by
the
fall
of
Adam
:
The
former
of
which
principles
is
drawne
out
of
the
dregges
of
Pelagianisme
,
and
is
refuted
by
vs
,
in
the
44.
and
35.
Chapter
:
The
latter
we
haue
ouerthrowne
in
the
whole
eleauenth
Chapter
.
The
law
is
the
naturall
debt
of
man
:
This
law
commanding
that
God
be
loued
and
worshipped
,
doth
command
also
that
hee
be
beleeued
,
speaking
and
promising
:
Therefore
when
man
by
the
sinne
of
Adam
,
lost
the
power
of
obeying
God
,
and
of
louing
him
,
he
lost
also
the
powers
of
beleeuing
his
promises
.
When
God
doth
require
this
faith
of
man
,
hee
doth
require
nothing
but
what
man
doth
owe
,
and
hee
is
not
bound
to
restore
to
man
those
powers
of
be●eeuing
,
which
he
lost
:
Neither
can
he
be
accused
of
iniustice
,
if
hee
doe
not
restore
them
;
nor
in
this
thing
is
he
subiect
to
the
lawes
of
the
Arminians
,
or
doth
feare
their
aduerse
and
contrary
iudgements
.
VIII
.
But
when
they
come
to
explaine
the
nature
of
this
vniuersall
grace
,
they
doe
very
little
differ
from
the
Pelagians
:
For
Pelagius
,
lest
he
should
seeme
to
be
an
enemy
to
grace
,
doth
ascribe
to
it
euery
good
worke
that
is
done
by
man
:
But
by
grace
hee
did
vnderstand
nature
it selfe
,
because
it
had
beene
made
and
created
by
God
:
But
according
to
Arminius
,
nature
is
one
thing
,
vniuersall
Grace
is
another
:
Neuerthelesse
he
will
haue
sufficient
grace
to
be
giuen
to
all
&
particular
men
,
and
that
nature
is
in
no
man
to
whom
God
doth
not
giue
sufficient
grace
to
obtaine
faith
,
and
by
faith
saluation
;
whence
it
commeth
to
passe
,
that
according
to
Arminius
,
sufficient
grace
doth
extend
it selfe
as
farre
as
nature
.
Pelagius
doth
confound
nature
with
grace
;
but
Arminius
doth
ioyne
nature
and
grace
together
,
so
that
nature
is
in
none
,
to
whom
grace
is
not
giuen
;
which
grace
how
little
it
doth
differ
from
nature
,
doth
hence
appeare
,
in
that
the
Arminians
will
haue
the
right
vse
of
this
grace
to
be
nothing
else
then
the
right
vse
of
that
naturall
light
and
knowledge
which
is
engrafted
in
euery
one
,
by
the
contemplation
of
the
creatures
,
and
by
the
law
of
nature
;
so
that
the
vse
and
office
of
grace
and
nature
is
altogether
the
same
;
when
rather
the
Scripture
teacheth
that
the
right
vse
of
grace
,
consisteth
in
the
change
of
nature
.
If
these
things
are
true
,
all
the
arguments
both
of
vs
and
of
the
auncients
doe
fall
to
the
ground
,
by
which
they
doe
proue
that
the
grace
of
God
is
a
thing
diuerse
from
nature
,
and
that
because
nature
is
giuen
to
all
,
and
the
grace
of
God
is
the
priuiledge
but
of
some
:
For
Arminius
will
haue
sufficient
grace
to
faith
,
and
by
faith
to
saluation
,
to
be
common
to
all
men
.
IX
.
Arnoldus
,
pag.
418.
doth
call
that
sufficient
grace
which
is
giuen
to
all
men
supernaturall
grace
,
lest
hee
should
seeme
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
vse
that
light
of
nature
,
not
yet
restored
to
the
integrity
thereof
,
as
reliques
and
remainds
of
that
light
,
that
is
,
may
worship
God
according
to
the
measure
of
those
remainds
.
Doe
you
heare
that
all
men
haue
that
grace
whereby
they
may
rightly
vse
nature
,
and
worship
God
;
and
that
that
grace
is
present
with
all
men
,
and
therefore
also
to
Infidels
,
and
to
the
vnregenerate
,
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
vse
of
nature
?
The
same
man
,
pag.
405
doth
say
,
It
is
the
property
of
generall
grace
,
that
men
should
be
able
rightly
to
vse
those
gifts
:
And
hee
speaketh
of
the
gifts
of
nature
.
X.
The
same
man
,
pag.
112.
speaking
of
vniuersall
grace
,
doth
say
,
that
there
is
a
certaine
calling
which
is
common
,
and
that
there
are
common
documents
&
instructions
of
nature
,
by
which
God
doth
call
all
men
whatsoeuer
,
to
some
measure
of
the
knowledge
of
himselfe
,
and
doth
leaue
them
gifts
according
to
the
measure
of
the
calling
.
XI
.
Yet
he
denieth
,
that
of
this
common
grace
,
which
is
giuen
to
all
,
by
which
all
men
may
rightly
vse
the
gifts
of
nature
,
that
it
will
follow
hereof
,
that
grace
and
nature
are
of
an
equall
extent
:
For
(
saith
he
)
although
it
be
in
the
power
of
generall
grace
,
that
all
men
may
rightly
vse
those
gifts
,
yet
it
is
from
speciall
grace
that
they
may
rightly
vse
them
in
act
:
For
that
power
is
not
brought
into
act
,
but
by
the
helpe
of
another
subsequent
and
following
grace
,
which
is
speciall
,
because
it
doth
not
happen
to
all
.
This
learned
man
,
surely
hath
assigned
and
set
downe
,
a
fo●nd
and
vnsit
cause
why
this
common
and
sufficient
grace
is
not
equally
extended
as
farre
as
nature
,
to
wit
,
because
this
common
grace
hath
neede
of
the
helpe
of
speciall
grace
.
Which
is
as
much
as
if
I
should
say
,
that
the
seeing
faculty
in
man
doth
not
extend
as
farre
as
mans
nature
,
because
it
hath
neede
of
the
light
of
the
sunne
,
that
it
may
see
in
act
,
as
if
that
which
doth
want
the
helpe
of
some
thing
,
may
not
extend
it selfe
as
farre
as
nature
:
There
is
scarce
any
naturall
faculty
,
which
can
worke
without
the
helpe
of
some
other
faculty
,
or
of
some
inward
or
outward
aide
;
and
so
there
will
be
nothing
at
all
naturall
in
man
.
I
omit
that
Arnoldus
doth
strike
himselfe
with
his
owne
sting
;
for
while
he
saith
,
that
sufficient
grace
doth
not
worke
without
the
helpe
of
some
other
speciall
grace
,
he
doth
plainely
deny
it
to
be
sufficient
.
CHAP.
XXXIX
.
Vniuersall
sufficient
Grace
is
confuted
by
sundry
places
of
Scripture
.
I.
THis
doctrine
which
doth
place
in
an
infidell
and
vnregenerate
man
grace
,
which
either
mediately
or
immediatly
may
suffice
to
the
obtayning
of
faith
or
saluation
,
without
any
knowledge
of
the
Gospell
and
faith
in
Christ
,
doth
pull
vp
Christian
Religion
by
the
rootes
,
and
is
contrary
to
Scripture
and
experience
.
II.
First
of
all
,
it
must
needes
be
that
all
doctrine
in
matter
of
our
saluation
,
which
doth
not
rest
it selfe
on
the
testimony
of
the
scripture
,
must
fall
to
the
ground
:
But
the
Scripture
doth
no where
say
,
that
God
is
bound
to
giue
increases
of
grace
to
them
who
haue
rightly
vsed
naturall
light
and
vnderstanding
.
It
doth
no where
say
that
a
man
without
faith
can
rightly
worship
God
.
It
doth
no where
say
that
God
is
bound
to
giue
to
all
men
,
mediately
or
immediatly
,
power
to
beleeue
and
fulfill
those
things
which
are
commanded
in
the
Gospell
:
It
doth
no where
say
that
supernaturall
grace
is
giuen
to
all
men
,
by
which
they
may
rightly
vse
naturall
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
euill
itching
of
wit
,
and
a
bad
custome
of
disputing
hath
ceased
on
.
III.
This
doctrine
is
confuted
by
all
those
places
of
Scripture
,
by
which
we
haue
proued
that
an
vnregenerate
man
doth
want
free-will
in
those
things
which
belong
to
saluation
:
For
thereby
it
is
proued
,
that
an
vnregenerate
man
hath
not
power
of
beleeuing
,
and
cannot
worship
God
with
that
worship
which
is
pleasing
to
him
,
nor
dispose
himselfe
to
regeneration
.
IV.
Adde
to
these
the
testimony
of
the
Apostle
,
Ephes.
2.12
.
where
speaking
of
the
Gentiles
,
before
the
word
of
God
had
beene
made
knowne
to
them
,
he
saith
,
that
they
were
without
Christ
,
hauing
no
hope
,
and
without
God
in
the
world
.
You
see
that
they
who
are
without
Christ
,
haue
not
God
;
and
how
can
they
be
said
to
be
without
God
,
whom
these
Sectaries
say
,
haue
sufficient
grace
by
the
helpe
whereof
they
may
beleeue
,
and
worship
God
,
and
vse
rightly
the
light
of
nature
?
Surely
these
things
cannot
stand
together
.
V.
The
same
Apostle
,
Rom.
10.14
.
saith
,
How
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
By
these
words
,
he
doth
plainely
enough
teach
,
that
the
Gentiles
,
to
whom
Christ
was
not
knowne
,
could
not
beleeue
:
But
Arminius
will
haue
the
power
of
beleeuing
to
be
giuen
mediately
or
immediately
to
euery
man
.
VI.
The
Apostle
proceedeth
:
How
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
;
and
how
shall
they
heare
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
beleeued
in
,
vnlesse
the
Gospell
be
heard
;
and
that
the
Gospell
cannot
be
heard
,
vnlesse
preachers
be
sent
:
This
being
laid
downe
,
I
say
,
that
God
doth
doe
nothing
in
vaine
;
but
he
should
in
vaine
giue
power
of
beleeuing
the
Gospell
to
all
,
vnlesse
he
should
send
those
who
should
preach
the
Gospell
:
now
to
the
greater
part
of
men
,
he
doth
not
send
the
preachers
of
the
Gospell
;
therefore
he
doth
not
giue
to
them
all
,
the
power
of
beleeuing
,
nor
sufficient
grace
to
beleeue
.
VII
.
The
same
Apostle
,
2
Tim.
1.
saith
,
that
God
hath
called
vs
with
a
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
.
The
Arminians
therefore
doe
falsely
thinke
,
that
God
doth
giue
supernaturall
light
,
and
the
knowledge
of
his
Gospell
,
to
them
who
by
free-will
haue
rightly
vsed
sufficient
grace
,
and
the
light
of
nature
:
For
if
this
were
true
,
our
calling
should
be
altogether
for
workes
,
and
according
to
workes
:
For
the
good
vsing
of
sufficient
grace
,
and
of
that
light
which
is
naturally
engrafted
in
man
,
is
a
good
worke
;
for
the
beholding
of
which
,
the
Arminians
will
haue
God
to
call
man
by
the
Gospell
,
and
to
enlighten
him
with
greater
vnderstanding
.
The
Arminian
conferrers
at
the
Hage
,
pag.
86.
doe
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
haue
the
cause
why
God
should
send
his
word
to
some
rather
then
to
others
,
to
be
in
man
himselfe
,
and
not
in
the
good
pleasure
of
God
:
Which
speach
doth
plainely
make
man
to
be
called
,
in
respect
of
workes
,
and
according
as
man
is
affected
,
and
fitted
to
obey
him
calling
;
when
yet
it
is
manifest
by
experience
,
that
the
most
vnworthy
,
and
worst
affected
men
,
are
often
called
by
the
word
of
the
Gospell
,
as
the
Romanes
,
the
Corinthians
,
&c.
And
where
sinne
abounded
,
there
grace
abounded
,
Rom.
5.
That
it
might
not
be
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
Rom.
9.
VIII
.
Christ
saith
,
Iohn
15.5
.
Without
me
,
you
can
doe
nothing
.
That
which
is
said
to
the
Apostles
,
is
said
to
all
;
for
as
many
of
vs
as
are
without
Christ
,
can
doe
nothing
.
These
Sectaries
doe
offend
against
this
saying
of
Christ
,
when
they
teach
that
they
who
haue
not
knowne
Christ
,
and
who
doe
want
faith
,
may
beleeue
,
and
worship
God
with
a
worship
pleasing
to
him
,
and
may
doe
the
will
of
the
father
.
IX
.
Whom
God
hateth
from
the
wombe
,
to
them
he
doth
not
giue
sufficient
and
sauing
grace
;
for
this
were
to
loue
them
:
But
God
hated
Esau
from
the
wombe
,
Rom.
9.13
.
therefore
he
did
not
giue
him
sufficient
and
sauing
grace
.
For
although
Malachy
speaketh
these
things
of
a
temporall
reiection
,
yet
it
sufficeth
to
the
present
matter
,
that
this
reiection
(
as
Arminius
confesseth
)
is
laid
downe
by
Saint
Paul
,
as
a
type
of
the
spirituall
reiection
.
So
that
there
are
some
whom
God
hath
reiected
with
a
spirituall
reiection
,
before
they
haue
done
either
good
or
euill
;
therefore
hee
doth
not
giue
them
sufficient
meanes
to
faith
,
or
to
saluation
:
for
this
cannot
be
made
to
agree
with
hatred
.
X.
Were
those
Israelites
furnished
by
God
with
sufficient
grace
,
to
whom
God
himselfe
,
Deut.
29.2
.
doth
say
,
that
among
so
many
miracles
he
did
not
giue
a
heart
to
vnderstand
,
nor
eyes
to
see
?
God
hath
not
giuen
you
a
heart
to
perceiue
,
and
eyes
to
see
,
and
eares
to
heare
vnto
this
day
.
This
place
hath
driuen
Arnoldus
to
his
shifts
,
therefore
hee
seeketh
for
helpe
from
his
audacity
:
For
those
words
,
I
haue
not
giuen
you
a
heart
to
perceiue
,
he
saith
,
haue
no
other
meaning
,
then
that
ye
haue
not
a
heart
:
And
these
words
,
I
haue
not
giuen
you
,
hee
doth
quite
blot
out
;
yet
a
while
after
,
by
the
weakenesse
of
his
forehead
,
as
being
ashamed
of
it
,
leauing
this
exposition
,
he
doth
adde
;
Although
God
hath
not
giuen
them
such
eyes
and
eares
,
it
doth
not
follow
,
that
God
was
vnwilling
to
giue
these
things
to
them
;
but
God
was
willing
to
gine
these
things
to
them
,
and
they
were
wanting
to
themselues
,
by
their
pride
,
ignorance
,
and
sluggish
dulnesse
:
But
hee
doth
not
cleare
himselfe
by
this
;
yea
,
rather
hee
doth
more
entangle
himselfe
:
For
I
demand
,
whether
they
had
an
heart
to
vnderstand
,
and
eares
to
heare
,
before
they
had
shewed
themselues
refractory
&
rebellious
?
If
they
neuer
had
,
then
we
haue
ouercome
;
for
then
we
haue
a
cleare
example
of
some
men
to
whom
a
heart
and
eyes
were
neuer
giuen
,
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
himselfe
of
a
lie
,
who
doth
directly
say
,
that
he
neuer
gaue
them
a
heart
,
nor
eyes
to
this
day
.
XI
.
Was
sufficient
grace
giuen
to
the
men
of
Tire
&
Sydon
,
to
whom
Christ
would
not
haue
his
Gospell
preached
,
although
they
were
not
so
farre
from
repentance
,
as
the
men
of
Capernaum
,
to
whom
Christ
himselfe
did
preach
the
Gospel
?
XII
.
In
the
meane
while
the
reader
shall
obserue
the
ridiculous
wit
of
this
man
,
flying
the
encounter
.
Hee
saith
,
that
God
was
willing
to
giue
to
the
Israelites
a
heart
to
vnderstand
,
&
eyes
to
see
,
&
that
he
was
prepared
to
giue
them
,
but
was
hindred
by
the
Israelites
that
he
might
not
giue
them
:
Therefore
(
if
this
man
be
beleeued
)
they
were
able
to
obey
God
,
before
he
had
giuen
them
a
hart
;
but
to
obey
,
is
it selfe
to
haue
a
hart
,
therfore
they
might
haue
had
a
hart
,
before
they
had
a
hart
;
which
are
things
which
cannot
stand
together
:
he
doth
therfore
as
much
as
if
he
should
say
;
God
hath
not
giuen
them
a
hart
,
because
they
were
without
a
hart
:
as
if
the
Physitian
would
not
heale
the
blind
man
,
because
the
blinde
man
would
not
see
the
Physitian
comming
.
XIII
.
And
if
,
as
the
Arminians
doe
thinke
,
God
doth
command
nothing
,
to
the
fulfilling
whereof
hee
doth
not
giue
sufficient
grace
;
I
would
haue
them
tell
me
,
whether
God
commanding
Pharaoh
to
send
away
the
people
,
gaue
him
sufficient
grace
,
by
which
he
might
obey
the
commandement
of
God
:
when
on
the
contrary
,
the
Scripture
doth
witnesse
,
that
God
hardned
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
)
vnresistably
;
doth
God
giue
to
those
men
so
hardned
,
sufficient
grace
of
fulfilling
the
Law
,
to
the
fulfilling
whereof
euery
man
is
bound
?
doth
he
giue
to
euery
man
sufficient
grace
to
the
perfect
fulfilling
of
the
law
?
No
truely
;
for
why
did
Christ
make
himselfe
obnoxious
and
subiect
to
the
law
,
but
that
hee
might
fulfill
that
for
vs
,
which
could
not
be
fulfilled
by
vs
?
Rom
8.3
.
XV.
Christ
,
Mat.
11.
doth
thus
speak
to
his
Disciples
;
It
is
giuen
to
you
to
know
the
secrets
of
the
Kingdome
of
heauen
,
but
it
is
not
giuen
to
them
:
Doth
he
not
say
that
the
grace
of
knowing
the
secrets
of
the
kingdome
of
heauen
,
is
not
at
all
giuen
to
some
?
&
yet
without
this
grace
,
all
other
grace
is
vnprofitable
to
saluation
.
Here
therefore
I
demand
,
whether
they
,
to
whom
it
was
not
giuen
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
learne
and
know
these
secrets
,
and
to
beleeue
them
:
For
here
it
is
spoken
of
those
to
whom
the
Gospell
was
preached
:
And
if
they
could
not
know
them
,
because
it
was
not
giuen
to
them
,
it
appeareth
that
sufficient
grace
to
know
and
learne
those
things
was
not
granted
to
them
.
XVI
.
The
Apostle
,
Acts
14.
saith
,
that
God
in
times
past
,
suffered
all
nations
to
walke
in
their
owne
waies
.
And
,
Psal.
147.
it
is
said
,
Hee
shewed
his
Statutes
to
Israel
;
He
hath
not
dealt
so
with
any
nation
;
And
therefore
they
haue
not
knowne
his
Statutes
.
And
Mathew
,
Chap.
4.
saith
,
that
the
Gentiles
,
to
whom
the
Gospell
had
not
yet
shone
,
sat
in
darknesse
,
and
in
the
shadow
of
death
.
Who
dares
say
,
that
sufficient
grace
to
obtaine
faith
,
was
giuen
to
these
men
?
For
example
sake
,
did
God
in
the
time
of
the
Machabees
,
giue
sufficient
grace
to
the
Mores
and
the
Americanes
to
beleeue
in
Christ
,
and
to
obtaine
saluation
:
By
what
testimony
,
or
by
what
reason
shall
it
at
length
be
proued
that
these
Nations
were
furnished
with
sufficient
grace
,
and
were
called
with
a
sauing
calling
?
The
booke
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
euer
any
of
them
come
to
faith
or
saluation
:
Nor
could
the
Arminians
yet
bring
an
example
of
any
one
,
who
by
these
helps
haue
come
to
faith
?
Yet
Vorstius
is
shameles
,
for
,
in
the
sixe
and
twentieth
Section
.
Col.
cum
Pis
.
he
saith
,
that
these
people
were
not
simply
destitute
of
necessary
helpe
,
and
that
God
vouchsafed
them
some
crummes
of
the
heauenly
bread
,
which
were
mediately
sufficient
.
This
man
of
a
prepostrous
wit
,
doth
strew
vs
here
the
crummes
of
his
small
eloquence
,
and
doth
cloath
his
new
doctrine
with
vnvsuall
tearmes
,
which
because
he
doth
so
proffer
,
that
hee
will
haue
them
to
be
beleeued
without
proofe
,
it
is
as
easily
reiected
by
vs
,
as
it
is
affirmed
by
him
.
VII
.
That
speach
of
Christ
,
Iohn
6.44
.
is
of
no
small
moment
,
nor
carelesly
to
be
read
.
No
man
can
come
to
me
vnlesse
the
father
,
who
sent
mee
,
draw
him
.
Whereunto
that
,
verse
65.
is
agreeable
;
No
man
can
come
to
me
,
except
it
were
giuen
vnto
him
of
my
father
.
Out
of
which
places
we
thus
reason
:
Whosoeuer
is
not
so
drawne
that
he
come
,
is
not
furnished
with
sufficient
grace
to
come
:
But
many
are
not
so
drawne
;
Therefore
many
men
are
not
furnished
with
sufficient
grace
to
come
.
The
Maior
is
proued
by
the
words
of
Christ
;
No
man
can
come
to
me
,
except
the
father
draw
him
:
For
i●
thou
must
be
drawne
that
thou
maist
come
,
it
is
plaine
,
that
they
that
are
not
drawne
doe
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
drawne
,
is
proued
by
the
same
words
of
Christ
:
for
he
setteth
downe
the
cause
,
why
the
men
of
Capernaum
could
not
come
,
nor
beleeue
,
to
wit
,
because
they
were
not
drawne
:
Therefore
Arminius
against
Perkins
,
pag.
219.
doth
wrongfully
demand
,
as
one
doubting
;
What
if
all
men
are
drawne
?
To
deuise
many
kindes
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
faigne
whatsoeuer
kinde
of
drawings
they
will
,
so
long
as
it
is
manifest
,
that
by
them
no
man
euer
came
to
Christ
,
and
that
he
that
is
not
drawne
by
that
drawing
whereof
Christ
speaketh
here
,
is
not
furnished
with
sufficient
grace
;
which
the
Arminians
themselues
doe
acknowledge
,
while
they
confesse
that
by
that
sufficient
and
helpefull
grace
,
no
man
is
conuerted
,
vnlesse
another
speciall
grace
hath
come
to
it
:
Whence
it
followeth
that
that
generall
grace
is
not
sufficient
.
CHAP.
XL.
The
same
sufficient
and
vniuersall
grace
is
impugned
by
arguments
and
reasons
.
I.
FIrst
of
all
,
this
opinion
of
sufficient
grace
,
doth
manifestly
delude
God
,
while
it
doth
faigne
,
that
God
seriously
and
from
his
heart
doth
desire
to
saue
all
men
,
and
to
that
end
doth
giue
all
men
sufficient
grace
by
which
they
may
be
conuerted
,
and
beleeue
:
but
hee
doth
so
sparingly
administer
this
grace
,
to
the
greatest
part
of
mankinde
,
that
no
man
can
be
named
in
the
whole
world
who
hath
beene
saued
by
this
sufficient
grace
,
seeing
that
no
man
,
destitute
of
faith
,
and
of
the
knowledge
of
the
redeemer
,
hath
euer
rightly
vsed
those
naturall
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
vpon
God
.
For
he
thinketh
but
ill
of
God
,
who
teacheth
that
God
doth
seriously
desire
all
men
to
be
saued
,
and
to
that
end
doth
giue
to
all
men
sufficient
grace
,
whereby
they
may
be
conuerted
and
beleeue
,
but
hee
doth
so
sparingly
administer
this
grace
,
that
of
infinite
millions
,
scarce
one
or
two
hath
by
this
sufficient
grace
,
conuerted
himselfe
and
come
to
faith
.
II.
Nay
what
?
That
this
doctrine
with
a
rash
boldnesse
doth
set
lawes
to
God
himselfe
,
and
doth
prescribe
to
him
the
manner
and
measure
whereby
he
ought
to
bestow
his
gifts
,
and
to
giue
the
increases
of
grace
?
For
if
any
one
by
the
helpe
of
sufficient
grace
,
hath
righ●ly
vsed
the
gifts
of
nature
,
the
Arminians
say
,
that
God
is
bound
to
giue
to
that
man
greater
grace
,
&
because
he
hath
well
vsed
the
light
of
nature
,
he
is
bound
to
giue
him
supernaturall
light
,
&
the
knowledg
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
keepe
his
credit
,
or
should
sin
against
those
lawes
by
which
he
is
bound
.
Also
by
this
meanes
the
benefits
of
God
are
lessened
,
and
made
very
small
:
For
(
if
these
sectaries
be
beleeued
)
God
gining
to
a
man
the
power
of
beleeuing
,
doth
doe
nothing
but
what
hee
ought
to
doe
,
and
doth
giue
nothing
but
what
hee
is
bound
to
giue
.
III.
The
same
doctrine
determining
that
sufficient
grace
is
giuen
to
the
Gentiles
which
haue
not
knowne
Christ
,
that
according
to
the
measure
thereof
they
may
worship
God
,
doth
plainely
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
kinde
of
life
,
that
they
might
serue
God
:
Whence
will
yee
proue
(
saith
he
)
that
such
men
doe
eyther
perish
,
or
remaine
voide
of
Christ
?
This
man
,
while
he
would
haue
vs
hope
well
of
the
saluation
of
the
he
then
,
who
followed
an
austere
kinde
of
life
,
although
they
were
altogether
ignorant
of
Christ
,
doth
in
the
meane
while
vilifie
and
lightly
esteeme
of
Christian
faith
,
as
not
necessary
,
and
doth
secretly
insinuate
,
that
one
may
be
saued
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
Vlcers
,
yet
hee
shall
easily
perceiue
whereto
these
thinges
pertaine
,
who
will
exactly
reade
that
whole
disputation
of
Arnoldus
,
contained
in
some
Pages
.
IV.
With
a
like
error
doe
the
Arminians
thinke
that
the
power
of
beleeuing
and
obtaining
faith
,
is
giuen
to
man
without
the
spirit
of
regeneration
and
adoption
:
And
seeing
that
by
faith
we
are
the
sonnes
of
God
,
if
man
,
without
the
spirit
of
regeneration
,
hath
power
of
beleeuing
,
then
without
the
same
spirit
he
hath
also
power
of
effecting
or
causing
that
hee
be
the
sonne
of
God
.
V.
Also
it
is
absurd
,
and
deserues
to
be
laughed
at
,
to
say
that
the
power
of
beleeuing
in
Christ
is
giuen
to
a
man
without
the
spirit
of
regeneration
,
but
that
to
beleeue
it selfe
,
is
not
giuen
without
the
spirit
of
regeneration
;
as
if
the
powers
of
beleeuing
were
from
one
cause
,
but
the
vsing
and
excution
of
those
powers
were
from
another
cause
;
and
as
if
it
were
not
of
the
same
saculty
to
be
able
to
doe
,
and
to
doe
;
to
be
able
to
runne
,
and
to
runne
:
For
they
say
that
another
speciall
grace
is
required
to
beleeue
,
and
therfore
that
sufficient
grace
is
not
sufficient
to
beleeue
in
act
.
These
things
seeme
to
me
to
be
like
the
dreams
of
sicke
men
.
VI.
But
how
absurd
,
and
how
contrary
is
it
to
the
wisedome
of
God
,
to
say
,
that
God
is
prepared
to
giue
greater
grace
,
and
the
light
of
his
Gospell
,
to
those
who
haue
well
vsed
the
light
of
nature
?
For
,
so
God
is
said
to
be
ready
to
doe
that
which
hee
knoweth
he
shall
not
doe
,
and
to
be
prepared
to
bestow
vpon
man
new
and
greater
grace
,
vnder
a
condition
which
no
man
hath
fulfilled
,
nor
shall
fulfill
:
For
no
man
,
that
is
destitute
of
faith
,
of
the
knowledge
of
the
redeemer
,
and
of
the
spirit
of
regeneration
,
hath
rightly
vsed
the
light
of
nature
,
nor
hath
worshipped
God
with
a
worship
which
hath
beene
pleasing
to
him
,
because
whatsoeuer
is
without
faith
is
sinne
;
and
whosoeuer
hath
not
the
Sonne
,
hath
not
the
Father
;
yea
,
he
is
without
God
in
the
world
,
as
the
Scripture
teacheth
.
VII
.
Yea
,
whosoeuer
shall
looke
ouer
the
records
of
all
histories
,
shall
finde
that
the
most
wisest
amongst
the
heathen
,
whose
liues
were
more
temperate
,
whose
appetites
were
lesse
violent
,
and
who
loued
iustice
,
and
saide
or
writte
many
famous
things
concerning
God
,
were
yet
very
farre
from
the
kingdome
of
Heauen
.
Experience
hath
proued
this
;
for
when
the
Gospell
beganne
to
be
published
through
the
nations
,
Christian
Religion
endured
no
greater
enemies
then
the
Philosophers
:
These
turned
the
subtilty
of
their
wit
to
defame
the
crosse
of
Christ
,
and
held
out
to
others
fierce
firebrands
to
cruelty
&
persecution
:
For
the
more
any
one
doth
affect
the
praise
of
ciuill
vertue
,
and
hath
his
wit
practised
with
much
learning
,
so
much
the
more
base
doth
the
simplicity
of
the
Gospell
seeme
to
him
,
and
he
is
the
more
offended
with
the
scandall
of
the
crosse
of
Christ
.
VIII
.
But
it
is
a
meruaile
by
what
meanes
any
man
can
be
prepared
to
saith
and
regeneration
,
by
naturall
instructions
,
and
by
the
light
of
nature
;
seeing
that
man
by
the
instinct
of
his
corrupt
nature
,
is
stirred
vp
to
idolatry
:
For
it
is
ingrafted
in
man
to
desire
to
haue
some
present
and
visible
obiect
,
on
which
he
may
setle
his
eyes
,
while
hee
poureth
forth
his
prayers
,
and
mans
wisedome
hath
oftentimes
troade
Religion
vnder
foote
.
XIX
.
Arnold
.
page
404.
Deus
primo
h●●
agit
,
vt
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
sinne
,
and
that
naturally
hee
is
subiect
to
the
eternall
curse
,
neither
can
any
one
know
this
except
he
be
instructed
by
the
word
;
seeing
I
say
,
it
is
thus
,
whatsoeuer
the
Arminians
doe
tattle
of
vniuersall
and
sufficient
grace
doth
fall
to
the
ground
,
seeing
that
by
it
a
man
cannot
attaine
to
that
which
is
the
beginning
and
first
element
of
conuersion
,
and
that
from
which
grace
doth
necessarily
begin
;
certainely
,
hee
that
shall
turne
ouer
the
writings
of
the
heathen
,
shall
finde
nothing
of
the
death
in
sinne
,
nothing
of
the
viuification
and
regeneration
,
nothing
of
the
necessity
of
supernaturall
grace
.
The
best
of
the
heathens
set
this
as
the
Cynosure
and
starre
by
which
they
would
direct
the
course
of
their
life
,
viz.
to
follow
nature
:
when
on
the
contrary
,
this
is
the
office
and
worke
of
the
grace
of
God
,
viz.
to
restore
and
change
nature
.
X.
But
in
setting
downe
the
time
wherein
this
sufficient
grace
is
at
the
first
giuen
to
euery
man
by
God
,
they
doe
not
explaine
themselues
:
For
if
all
men
haue
this
grace
from
the
wombe
,
then
it
is
not
rightly
distinguished
from
nature
;
seeing
that
that
is
natural
which
is
ingrafted
in
euery
man
from
his
birth
and
natiuity
:
But
if
this
grace
be
giuen
onely
to
them
that
are
growne
in
yeares
,
in
what
yeare
of
their
age
is
it
giuen
?
Is
it
giuen
to
all
at
a
certaine
and
equall
age
?
or
is
it
giuen
to
some
sooner
,
and
some
later
?
And
if
it
be
giuen
in
the
tenth
or
twelfth
yeare
of
the
life
,
what
shall
be
done
with
those
who
dye
in
the
seauenth
or
ninth
yeare
?
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
giuen
,
before
hee
hath
time
of
well
vsing
this
grace
,
what
shall
become
of
this
man
?
Being
excluded
from
the
right
vsing
of
grace
,
by
the
shortnes
of
the
time
,
shall
he
be
excluded
therefore
from
the
kingdome
of
heauen
?
Surely
while
they
tye
God
to
lawes
,
they
doe
entangle
themselues
in
bonds
which
cannot
be
shaken
off
.
XI
.
And
when
the
Arminians
say
that
sufficient
grace
,
which
is
common
to
all
men
,
euen
to
vnregenerate
men
and
infidels
,
is
supernaturall
,
it
is
a
hard
thing
,
that
he
who
is
at
the
first
touched
with
this
supernaturall
and
helpefull
motion
,
should
not
feele
it
:
Or
if
the
beginnings
of
it
are
doubtfull
and
vncertaine
,
at
the
lest
it
must
needes
be
felt
in
progresse
of
time
:
But
neuer
any
of
the
heathen
hath
professed
that
he
hath
euer
felt
this
grace
,
nor
is
there
any
mention
of
it
in
their
wrightings
.
XII
.
Also
it
would
be
worth
the
labour
to
know
,
by
what
degrees
the
heathen
man
,
dwelling
in
the
south
countrie
,
or
in
the
inmost
part
of
Tartaria
,
well
vsing
naturall
instructions
,
may
at
length
come
to
faith
in
Christ
:
For
these
Sectaries
must
needes
faigne
many
things
here
,
and
wantonly
play
with
bold
coniectures
,
and
with
vnconstant
rashnesse
:
For
they
must
faigne
that
eyther
Oracles
were
poured
on
that
man
from
heauen
;
or
that
Angels
were
sent
to
him
;
or
some
Prophet
,
lifted
vp
by
the
hayre
,
hath
beene
carried
thither
from
some
other
place
,
that
he
might
instruct
that
man
in
the
Christian
faith
:
For
where
the
Scripture
is
wanting
,
audacity
must
needes
supply
the
place
of
the
Scripture
.
XIII
.
Finally
,
what
is
to
be
thought
of
this
sufficient
grace
,
may
hence
be
iudged
,
in
that
the
Arminians
themselues
,
are
not
constant
to
themselues
,
and
they
doe
so
build
it
vp
,
that
they
pull
it
downe
:
For
they
which
say
,
and
doe
maintaine
with
great
force
that
God
doth
giue
sufficient
grace
to
all
men
,
doe
afterward
say
that
God
is
ready
and
prepared
to
giue
it
to
all
;
as
if
he
indeede
were
willing
to
giue
it
to
all
,
but
it
was
hindred
by
man
that
it
was
not
done
.
Also
,
the
same
men
teach
,
that
no
man
is
conuerted
without
speciall
grace
,
by
which
speech
they
confesse
that
generall
grace
is
not
sufficient
.
Finally
,
when
they
diuide
that
grace
,
into
grace
which
is
sufficient
mediately
;
and
grace
which
is
sufficient
immediately
,
they
doe
confesse
that
some
grace
is
sufficient
mediately
,
which
is
vnsufficient
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
doe
maintaine
vniuersall
sufficient
Grace
,
are
refuted
.
I.
THE
arguments
of
the
Arminians
for
Vniuersall
,
Sufficient
,
and
Helpfull
Grace
,
are
almost
the
same
with
them
,
which
they
are
wont
to
bring
for
the
liberty
of
free-will
in
an
vnregenerate
man
,
which
seeing
they
are
aboundantly
confuted
,
Chapter
34.
there
will
be
no
great
labour
in
examining
some
few
,
which
they
most
frequently
vse
,
to
proue
sufficient
grace
common
to
all
men
.
They
maintaine
it
by
that
place
of
the
Apostle
,
Rom.
1.19
.
where
Saint
Paul
doth
thus
speake
of
the
Gentiles
:
That
which
may
be
knowne
of
God
,
is
manifest
in
them
,
for
God
hath
shewed
it
vnto
them
.
Surely
here
is
no
mention
of
sufficient
grace
,
which
the
Arminians
think
to
be
supernaturall
:
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
supernaturall
grace
;
by
which
the
Apostle
doth
not
say
,
that
man
hath
power
of
beleeuing
in
Christ
,
or
that
he
can
dispose
or
prepare
himselfe
to
regeneration
;
but
he
onely
saith
,
that
the
power
,
and
that
the
deity
of
God
,
was
seene
of
them
by
the
creation
,
that
they
might
be
inexcusable
.
And
they
are
inexcusable
,
not
because
they
haue
abused
that
grace
which
was
mediately
or
immediately
sufficient
to
saluation
,
but
because
they
haue
not
vsed
the
light
of
nature
as
farre
as
they
might
;
and
haue
endeauoured
to
choake
that
light
engrafted
in
them
.
II.
They
pretend
the
words
of
the
same
Apostle
,
Chapter
2.14
.
The
Gentiles
which
haue
not
the
law
,
doe
by
nature
the
things
contained
in
the
law
:
But
neither
can
this
place
be
drawne
to
stablish
sufficient
grace
,
which
these
Sectaries
will
haue
to
be
supernaturall
:
For
it
speaketh
onely
of
naturall
impressions
of
equity
and
goodnesse
,
and
of
outward
actions
that
are
ciuilly
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
breake
the
law
:
for
in
the
externall
worke
,
he
may
doe
the
things
commanded
by
the
law
,
and
yet
not
doe
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
obiect
out
of
the
foureteenth
Chapter
of
the
Acts
,
Vers.
17.
is
nothing
to
the
matter
,
where
Saint
Paul
doth
thus
speake
of
the
heathen
people
;
Neuerthelesse
,
he
left
not
himselfe
without
witnesse
:
They
doe
falsely
thinke
,
that
this
witnesse
was
some
sufficient
sauing
and
supernaturall
grace
,
and
the
law
naturally
engrauen
in
their
hearts
,
which
should
be
a
Schoole-master
to
Christ
:
For
the
Apostle
in
the
following
words
,
doth
explaine
what
manner
of
testimony
this
is
;
saying
,
that
God
gaue
them
raine
from
heauen
,
and
fruitfull
seasons
,
and
filled
their
hearts
with
foode
and
gladnesse
;
no
mention
of
supernaturall
grace
:
And
I
deny
that
the
law
written
or
printed
on
the
heart
,
can
be
a
Schoole-master
to
Christ
,
to
those
who
are
altogether
ignorant
of
Christ
;
for
the
law
doth
not
lead
vs
to
a
thing
vnknown
;
but
after
that
the
grace
of
Christ
is
offered
by
the
Gospell
,
the
law
,
by
threats
and
terrours
,
doth
compell
to
the
embracing
of
it
,
that
what
we
cannot
attaine
to
in
the
law
,
we
might
finde
in
Christ
:
Therefore
the
morall
Law
might
be
to
the
Israelites
,
a
Schoole-master
to
Christ
,
because
Christ
was
shadowed
to
them
by
the
ceremoniall
law
,
and
was
foreshewed
by
Prophesies
.
IV.
And
in
what
sence
that
of
Esay
,
Chap.
5.4
.
What
was
more
to
be
done
to
my
vineyard
,
that
I
haue
not
done
?
ought
to
be
taken
,
we
haue
taught
in
the
thirty
seauenth
Chapter
.
Surely
,
nothing
can
be
pulled
out
of
this
place
for
sufficient
grace
,
which
is
common
euen
to
them
to
whom
the
word
of
God
was
neuer
preached
;
seeing
that
by
this
vineyard
,
the
lewes
were
vnderstood
,
to
whom
the
word
of
God
was
preached
,
and
the
meanes
to
saluation
were
abundantly
supplyed
:
Nor
doth
Esay
speake
of
the
grace
which
is
giuen
to
particular
men
,
but
that
which
is
giuen
to
a
whole
Nation
,
taken
together
:
and
that
the
meanes
which
Esay
doth
number
vp
are
externall
,
and
not
internall
,
doth
appeare
by
the
same
place
where
God
is
compared
to
a
Vine-dresser
,
which
planted
a
Vineyard
in
a
fruitfull
soyle
,
he
made
a
trench
about
it
,
he
set
vp
a
hedge
,
and
built
a
Wine-presse
,
and
a
Tower
;
but
he
doth
not
infuse
the
groath
and
vitall
iuyce
,
nor
doth
send
the
sunne
,
and
the
seasonable
raine
:
God
therefore
saith
,
that
he
outwardly
supplied
whatsoeuer
things
could
be
administred
to
conuersion
;
for
man
ought
to
bring
inward
dispositions
of
his
owne
:
Neither
is
God
bound
to
restore
to
man
these
dispositions
which
he
lost
by
his
owne
fault
;
Indeede
,
God
in
that
place
saith
,
that
he
looked
for
grapes
,
and
behold
wilde
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
deferre
the
punishment
,
if
at
any
time
due
fruits
are
not
brought
forth
,
and
doth
not
presently
with
the
Axe
cut
vp
by
the
roote
the
vnfruitfull
fig-tree
:
as
Christ
teacheth
,
Luke
13.
Vers.
7.8
.
&
9.
V.
They
doe
often
reckon
vp
that
old
and
worne
out
argument
:
To
him
that
hath
,
it
shall
be
giuen
,
Mat.
25.29
.
By
which
words
,
they
say
,
Christ
doth
insinuate
,
that
God
will
bestow
greater
grace
vpon
him
,
who
hath
well
vsed
the
light
of
nature
:
Thus
they
lay
the
Scripture
on
a
racke
,
that
they
may
wrest
any
thing
from
it
,
whereunto
it
is
vnwilling
.
Christ
doth
there
bring
the
parable
of
the
Talents
,
and
saith
,
that
the
talent
which
the
wicked
seruant
had
hid
,
was
taken
from
him
,
and
giuen
to
the
seruant
who
had
encreased
his
Masters
estate
,
by
doubling
the
fiue
talents
:
For
(
saith
he
)
to
him
that
hath
shall
be
giuen
,
and
he
shall
haue
abundance
;
but
from
him
that
hath
not
,
shall
be
taken
away
,
euen
that
which
he
hath
.
By
the
talents
,
are
the
gifts
of
God
vnderstood
,
and
especially
the
knowledge
of
God
by
the
Gospell
;
which
knowledge
hee
is
said
to
hide
,
who
doth
detaine
the
truth
in
vnrighteousnesse
,
and
doth
keepe
in
the
knowne
truth
:
This
talent
therefore
cannot
be
that
sufficient
grace
,
which
doth
happen
to
infidels
and
vnregenerate
persons
;
but
that
grace
which
God
doth
bestow
on
his
domesticall
seruants
:
Neither
by
him
that
hath
,
is
vnderstood
a
man
in
his
meere
naturals
,
or
some
heathen
man
furnished
with
sufficient
grace
,
but
a
man
furnished
with
the
knowledge
of
the
Gospell
,
which
is
giuen
to
one
for
that
end
,
that
by
edifying
his
neighbour
he
might
spread
the
knowledge
farre
abroad
,
and
like
mony
put
out
to
vse
,
it
might
be
encreased
with
daily
additions
.
VI.
Arnoldus
,
pag.
368.
hath
these
words
;
It
is
conuenient
to
the
iustice
and
goodnesse
of
God
that
he
should
giue
,
or
be
prepared
to
giue
meanes
necessary
to
faith
,
to
all
them
for
whom
he
gaue
Christ
to
death
,
and
of
whom
he
requireth
faith
;
so
that
on
his
part
nothing
hindreth
that
all
men
should
not
come
to
faith
.
Now
wee
answer
,
that
God
doth
not
require
from
all
men
faith
on
Christ
,
but
onely
from
them
to
whom
the
Gospell
is
preached
;
and
hee
is
not
bound
to
giue
meanes
necessary
to
faith
,
to
all
them
to
whom
the
Gospell
is
preached
,
because
man
lost
those
meanes
by
his
owne
fault
:
For
God
requiring
of
man
what
he
oweth
,
is
not
bound
to
restore
to
man
the
power
of
fulfilling
that
which
hee
commandeth
,
seeing
that
man
lost
these
powers
by
his
owne
fault
.
Indeede
,
the
anger
of
God
doth
remaine
on
vnbeleeuers
,
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
coine
a
new
Gospell
,
while
hee
doth
thinke
that
any
one
may
beleeue
the
Gospell
,
without
the
spirit
of
regeneration
.
CHAP.
XLII
.
The
consent
of
the
Arminians
with
the
Semipelagians
,
is
declared
.
SAint
Austin
writ
bookes
against
Pelagius
,
Coelestius
,
and
Iulian
,
wherein
he
maintained
the
sound
faith
,
concerning
Originall
sinne
,
Predestination
,
Grace
,
Free-will
,
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
Rammes
,
and
at
length
being
ouerthrowne
,
neuer
after
lifted
vp
the
head
:
Therefore
next
to
God
,
we
are
indebted
to
the
industry
and
wit
of
so
great
a
man
,
that
this
deadly
plague
was
driuen
from
the
bowels
of
the
Church
.
But
Sathan
being
shaken
off
by
his
labour
and
diligence
,
deuised
other
practises
,
by
which
hee
doth
so
fight
for
grace
,
that
he
doth
secretly
fight
against
it
:
For
there
were
not
wanting
men
in
diuers
places
,
especially
in
Aquitania
,
&
in
the
region
of
Massilia
,
who
although
they
professed
themselues
to
differ
from
Pelagius
,
yet
they
carped
at
the
writings
of
Saint
Austin
,
and
doe
thus
inveigh
against
his
doctrine
of
absolute
Election
:
That
by
it
mens
consciences
are
made
sluggish
,
that
they
might
sleep
in
vices
;
by
it
the
raines
are
losened
to
al
wickednes
;
by
it
men
are
driuen
headlong
to
desperation
.
That
Precepts
,
Exhortations
,
&
threats
,
are
needelesse
,
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
saluation
,
and
some
are
appointed
to
damnation
.
Finally
,
free-will
is
tyed
by
the
bands
of
necessitie
,
in
as
much
as
they
who
are
so
elected
,
cannot
but
perseuere
.
They
thought
therefore
that
the
middle
way
betweene
Pelagius
and
Saint
Austin
,
was
to
be
gone
in
.
For
they
taught
that
the
sinne
of
Adam
flowed
into
his
posteritie
:
That
mans
nature
was
corrupt
,
and
that
by
the
powers
of
nature
he
could
not
come
to
saluation
:
But
they
taught
that
the
grace
which
should
cure
nature
,
is
present
with
all
men
;
and
that
all
men
,
either
by
the
naturall
law
,
or
by
the
written
law
,
or
by
the
Gospell
,
are
so
called
,
that
it
is
free
for
euery
man
to
embrace
or
refuse
the
offered
grace
,
to
beleeue
,
or
not
to
beleeue
:
For
(
they
say
)
that
Christ
obtained
reconciliation
for
all
men
;
and
that
God
from
eternity
elected
those
whom
he
fore-saw
would
beleeue
in
Christ
,
and
perseuere
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
certaine
,
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
depraued
with
Originall
sinne
,
and
that
they
distinguish
nature
from
grace
;
but
yet
by
a
secret
agreement
,
they
doe
fauour
Pelagius
;
because
they
will
haue
nature
so
to
be
a
diuerse
thing
from
grace
,
that
yet
they
will
haue
grace
equally
to
extend
it selfe
as
farre
as
nature
:
Also
they
make
such
a
grace
,
the
vse
whereof
doth
depend
vpon
free-will
.
Hee
that
would
throughly
know
the
meaning
of
these
men
,
let
him
reade
the
Epistle
of
Prosper
to
Saint
Austin
,
inserted
into
the
Seauenth
Tome
of
the
workes
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
helpe
of
Saint
Austin
,
and
doth
desire
to
be
furnished
with
arguments
,
whereby
hee
might
defend
himselfe
against
them
.
Surely
,
there
you
shall
plainely
know
the
Arminian
vaine
,
and
you
shall
see
Arminianisme
graphically
and
liuely
painted
out
:
And
but
that
the
title
of
the
Epistle
,
and
the
Epistle
it selfe
,
did
testifie
,
both
the
Author
and
the
age
,
you
would
sweare
,
it
were
the
Epistle
of
one
,
who
being
prouoked
by
the
Arminians
,
and
being
ill
entreated
,
doth
implore
the
helpe
of
one
more
learned
.
That
now
it
cannot
be
a
doubt
,
out
of
what
puddles
they
haue
drawne
their
opinions
,
and
which
of
the
ancient
Heretiques
they
haue
propounded
to
themselues
to
imitate
;
I
shall
not
much
stay
the
hastening
Reader
if
I
lay
downe
the
words
of
the
Semipelagians
themselues
,
as
they
are
recited
by
Prosper
himselfe
.
This
is
(
saith
Prosper
)
their
declaration
and
profession
,
that
euery
man
sinned
when
Adam
sinned
,
and
that
no
man
is
saued
,
in
regeneration
,
by
his
owne
workes
,
but
by
the
grace
of
God
,
and
yet
that
the
propitiation
which
is
in
the
Sacrament
of
the
bloud
of
Christ
,
is
propounded
to
all
men
without
exception
,
that
whosoeuer
will
come
to
faith
and
baptisme
may
be
saued
:
And
that
God
fore-knew
before
the
making
of
the
world
,
who
were
to
beleeue
,
and
who
would
continue
in
that
faith
,
which
afterwards
should
be
helped
by
the
grace
of
God
:
And
that
hee
Predestinated
those
to
his
kingdome
,
whom
he
hauing
freely
called
,
he
fore-saw
would
be
worthy
of
Election
,
and
would
depart
out
of
this
life
with
a
good
end
:
And
therefore
that
euery
man
is
admonished
by
the
ordinances
of
God
to
beleeue
,
&
to
worke
that
no
man
might
despaire
of
obtaining
eternall
life
;
seeing
that
the
reward
is
prepared
for
voluntary
deuotion
.
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
reiected
,
is
said
to
haue
beene
made
,
eyther
before
the
beginning
of
the
world
,
or
in
the
very
creation
of
mankinde
,
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
againe
,
and
also
doth
yeeld
occasion
of
sluggish
drowsinesse
to
the
Saints
,
because
on
eyther
side
labour
is
superfluous
,
if
neither
he
that
is
reiected
,
can
by
any
industry
and
diligence
enter
,
nor
he
that
is
elected
can
by
any
negligence
fall
away
:
For
after
whatsoeuer
manner
they
shall
behaue
themselues
,
nothing
can
happen
to
them
,
but
what
God
hath
determined
;
and
vnder
an
vncertaine
hope
,
the
course
cannot
be
constant
,
seeing
that
the
intention
of
him
that
doth
endeauour
,
is
vaine
,
if
the
Election
of
him
that
predestinateth
hath
appointed
anther
thing
:
Therefore
all
industry
is
remoued
,
and
all
vertues
are
taken
away
,
if
the
appointment
of
God
doe
preuent
the
will
of
man
;
and
a
kinde
of
fatall
necessitie
is
brought
in
,
vnder
this
name
of
predestination
.
These
were
the
words
of
the
Semipelagians
,
altogether
like
Arminianisme
,
and
of
the
same
stampe
.
Let
those
things
also
which
follow
be
pondered
and
considered
of
:
They
determine
,
that
to
this
gift
of
saluation
,
all
men
vniuersally
are
called
,
either
by
the
naturall
law
,
or
by
the
written
law
,
or
by
the
preaching
of
the
Gospell
,
that
both
they
that
will
,
might
be
made
the
sonnes
of
God
,
and
that
they
might
be
inexcusable
,
who
will
not
be
faithfull
;
because
herein
is
the
iustice
of
God
,
that
they
who
will
not
beleeue
should
perish
;
and
his
goodnesse
appeareth
herein
,
that
he
will
put
backe
no
man
from
life
,
but
indifferently
would
all
men
to
be
saued
,
and
to
come
to
the
knowledge
of
the
truth
:
And
that
our
Lord
Iesus
Christ
dyed
for
all
mankinde
;
and
that
no
man
at
all
is
excepted
from
the
redemption
of
his
bloud
,
although
he
passe
through
his
whole
life
in
a
farre
other
opinion
.
And
a
little
after
;
They
doe
not
consent
,
that
the
predestinated
number
of
the
elect
,
can
neither
be
encreased
nor
diminished
,
least
the
incitations
of
them
that
exhort
men
,
should
haue
no
place
with
infidels
,
and
those
that
neglect
predestination
,
&c.
They
haue
receiued
the
election
of
God
,
according
to
fore-knowledge
,
to
wit
,
that
therefore
God
hath
made
some
men
vessels
of
honour
,
and
some
vessels
of
dishonour
,
because
he
fore-saw
the
faith
of
euery
one
.
Truely
this
is
meere
Arminianisme
,
but
that
the
Arminians
doe
clothe
their
opinions
more
gloriously
,
and
doe
paint
them
with
exquisite
colours
,
and
doe
more
sparingly
vse
the
word
Merit
,
which
not
onely
the
Semipelagians
,
but
also
the
Orthodoxe
writers
(
but
in
another
sence
then
the
Papists
at
this
day
doe
)
did
often
vse
.
Finally
they
doe
,
as
they
doe
who
set
before
their
guests
old
and
reiected
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
Semip●lagians
:
God
in
his
fore-knowledge
doth
elect
faith
,
that
whom
he
fore-knew
would
beleeue
,
him
he
elected
,
to
whom
he
would
giue
the
holy
Ghost
,
that
by
working
good
,
they
might
obtaine
eternall
life
.
This
fore-knowledge
they
thus
vnderstand
,
to
wit
,
that
men
are
said
to
be
fore-knowne
for
faith
which
is
to
follow
,
and
that
such
a
perseuerance
is
giuen
to
no
man
,
from
which
hee
is
not
suffered
to
swerue
,
but
that
he
may
fall
from
it
,
and
be
weakened
by
his
owne
will
.
Whatsoeuer
is
giuen
to
those
that
are
predestinated
,
they
contend
,
that
they
may
loose
it
,
or
keepe
it
,
according
to
their
owne
will
.
Which
then
were
false
if
they
did
thinke
it
true
that
some
men
haue
beene
made
partakers
of
that
perseuerance
that
they
could
not
but
perseuere
:
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
reiected
is
determined
.
These
are
they
whose
authority
was
more
to
Arminius
,
then
the
authority
of
Saint
Austin
,
yea
,
then
of
Saint
Paul
himselfe
:
For
they
haue
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
vnresistable
.
Also
of
morall
perswasion
.
And
of
the
power
and
act
of
beleeuing
.
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
yoake
,
and
doth
hinder
the
worke
of
God
as
much
as
it
can
,
I
thinke
cannot
be
throughly
knowne
by
any
,
nor
can
that
little
which
we
know
by
experience
,
be
explained
in
fit
words
.
Surely
Christ
,
Iohn
3.
doth
rightly
compare
the
spirit
,
the
author
of
regeneration
,
to
the
winde
,
which
bloweth
where
it
listeth
,
and
whose
sound
is
heard
,
but
men
know
not
whence
it
commeth
,
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
peere
into
the
nature
of
the
operation
of
the
holy-Spirit
,
are
themselues
led
by
a
reprobate
spirit
:
And
while
they
discourse
concerning
the
efficacy
of
the
spirit
of
peace
,
they
themselues
being
prone
to
discord
,
and
puft
vp
with
pride
,
doe
sufficiently
bewray
that
they
are
led
by
that
spirit
which
doth
effectually
worke
in
the
sonnes
of
rebellion
,
Ephes
2.
These
things
although
they
be
thus
,
and
that
it
be
safer
to
follow
God
calling
,
then
to
enquire
by
what
power
he
doth
call
and
draw
vs
,
yet
the
obstinate
rashnesse
of
those
men
,
with
whom
wee
haue
to
doe
,
compelleth
vs
to
descend
to
these
things
:
For
these
innouators
haue
drawne
out
of
the
puddles
of
the
spanish
Iesuites
,
I
know
not
what
words
of
resistability
and
vnresistability
,
with
which
they
entangle
mens
wits
;
The
scope
whereof
is
to
furnish
the
will
of
man
,
with
powers
wherewith
he
may
resist
the
Holy-Ghost
,
with
how
great
efficacy
soeuer
hee
should
worke
in
mens
hearts
,
that
by
this
meanes
man
might
owe
his
conuersion
to
his
owne
strength
and
power
,
and
the
confidence
of
our
saluation
resting
on
a
weake
supporter
,
might
stagger
and
fall
into
desparation
.
The
words
of
Arnoldus
against
Tilenus
,
are
direct
,
pag.
125.
Collat
Hag
pag.
304.
Negat
propositum
Deo
decretumque
esse
absolute
hunc
vel
●lum
conuertere
.
Armin.
in
Perk.
199.
Falsum
est
Deum
simpliciter
&
absolute
velle
vt
alij
credant
&
perseuerent
,
&c
Qu●st
Arti●
Rem●nst
.
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
affirme
,
with
one
mouth
,
that
God
doth
not
absolutely
will
that
this
or
that
man
should
beleeue
,
but
that
hee
indeede
doth
giue
sufficient
grace
and
power
of
beleeuing
,
which
man
may
vse
or
not
vse
,
according
to
his
owne
free-will
:
And
that
grace
,
and
the
power
of
the
holy
Ghost
working
in
the
heart
is
resistable
,
euen
in
the
most
holy
men
,
and
in
the
elect
,
and
that
the
finall
effect
thereof
may
be
hindred
by
man
:
Whence
they
gather
,
that
those
who
are
elected
,
may
be
reprobated
.
Indeede
(
say
they
)
the
power
of
beleeuing
is
giuen
vnresistably
;
and
the
vnderstanding
is
so
instructed
in
knowledge
,
and
the
affections
stirred
vp
,
that
it
cannot
be
resisted
;
but
they
contend
,
that
the
act
of
beleeuing
it selfe
is
giuen
resistably
,
and
that
it
is
in
the
power
of
free-will
to
vse
grace
or
not
to
vse
it
,
to
beleeue
or
not
to
beleeue
:
For
they
doe
not
thinke
that
the
liberty
of
free-will
can
stand
,
vnlesse
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
vse
to
the
working
of
conuersion
in
vs
,
yet
conuersion
it selfe
doth
so
remaine
free
in
our
power
,
that
we
may
not
be
conuerted
,
that
is
,
we
may
conuert
,
or
not
conuert
our selues
.
For
they
teach
,
that
the
effect
of
grace
doth
depend
on
mans
free-will
,
and
that
free-will
is
a
part-cause
of
our
conuersion
;
in
so
much
,
that
Greuinchouius
against
Ames
,
Greuinch
.
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
.
Truely
this
is
to
disgrace
God
,
and
to
make
him
subiect
to
mans
free-will
:
Nor
doe
they
doubt
to
say
,
that
God
seriously
desiring
that
this
or
that
man
should
be
saued
,
is
disappointed
of
his
wish
and
desire
,
and
that
therefore
hee
doth
grieue
,
and
beare
it
heauily
,
and
doth
not
doe
that
which
hee
had
sworne
he
would
doe
,
as
before
we
haue
proued
:
Euen
with
these
shores
doe
these
good
men
vnderproppe
Christian
faith
,
being
about
to
fall
.
And
the
manner
whereby
the
grace
of
God
,
and
his
Spirit
doth
worke
in
vs
,
they
determine
to
be
this
:
They
say
that
the
vnderstanding
of
man
is
vnresistably
enlightned
,
C●●lat
.
Hag.
p.
272.
Illuminat●●mint
ellectus
〈…〉
p.
●6
.
and
that
his
affections
are
vnresistably
stirred
vp
,
but
the
assent
of
the
will
doth
remaine
free
.
The
same
men
thinke
,
that
God
doth
vnresistably
giue
to
man
the
power
of
beleeuing
,
&
of
conuerting
himselfe
,
but
the
act
it selfe
of
beleeuing
and
conuerting
himselfe
,
may
be
done
,
or
hindred
,
by
mans
will
;
and
that
the
feeling
is
vnresistibly
giuen
,
but
not
the
assent
:
For
they
say
,
that
there
is
in
the
will
an
essentiall
indifferency
and
indetermination
,
to
receiue
or
refuse
grace
,
and
as
being
put
in
an
equall
ballance
,
doth
turne
to
neither
part
;
for
it
lost
no
spirituall
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
abilityes
,
is
done
by
an
vnresistible
power
(
that
the
matter
become
not
infinite
)
yet
it
cannot
come
to
passe
that
the
act
it selfe
,
that
is
,
to
beleeue
and
be
conuerted
,
should
be
wrought
vnresistibly
.
And
they
doe
plainely
deny
,
that
actuall
faith
,
and
the
act
of
beleeuing
is
the
gift
of
God
:
For
although
they
doe
sometimes
make
shew
of
this
,
and
doe
thunder
out
with
full
mouthes
that
faith
is
from
God
;
yet
in
the
whole
thred
of
their
disputation
,
they
doe
openly
bewray
that
they
are
verry
farre
from
that
opinion
:
For
they
deny
that
faith
is
iufused
by
God
into
the
hearts
of
men
,
but
that
God
doth
giue
power
and
faculty
of
beleeuing
;
Nor
doth
God
otherwise
giue
the
act
of
beleeuing
,
then
as
the
minde
is
indued
with
knowledge
,
and
the
affections
being
raysed
,
doe
put
forward
the
will
,
which
is
not
to
giue
faith
,
but
to
incite
to
faith
:
Yea
,
by
their
opinion
,
it
is
certaine
that
God
doth
not
giue
the
power
of
beleeuing
in
Christ
,
but
doth
onely
enlighten
the
minde
that
it
may
know
Christ
,
and
allure
the
appetites
with
a
gentle
perswasion
:
For
hee
that
doth
onely
shew
the
light
,
and
exhort
the
traueller
to
goe
,
doth
not
giue
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
actuall
infusing
of
it
into
our
hearts
,
but
it
is
so
called
in
respect
of
the
power
of
comming
to
it
.
This
indeede
is
to
vse
no
circumstance
,
but
to
speake
it
plainely
enough
.
For
,
they
say
that
God
doth
not
infuse
faith
into
our
hearts
,
but
that
he
doth
giue
the
meanes
to
come
to
faith
,
which
meanes
we
may
vse
,
if
we
will
,
for
this
is
in
the
power
of
free-will
.
The
same
men
,
pag.
306.
doe
professe
that
they
beleeue
that
the
very
act
of
beleeuing
is
from
God
,
and
yet
a
little
after
they
doe
retract
what
they
had
granted
;
for
they
doe
ouerthrow
all
those
places
of
Scripture
,
by
which
wee
endeauour
to
proue
that
faith
,
and
the
act
of
beleeuing
,
is
from
God
.
The
men
of
our
party
,
did
proue
this
by
the
words
of
Christ
,
Iohn
6.65
.
No
man
can
come
to
me
,
vnlesse
it
be
giuen
him
by
the
father
.
The
Arminians
answere
,
that
that
place
of
Iohn
,
speaketh
of
nothing
but
of
that
faculty
whereby
one
may
beleeue
,
and
therefore
it
doth
not
make
to
the
purpose
,
in
as
much
as
it
is
to
be
proued
that
the
very
act
of
beleeuing
is
the
gift
of
God
.
Would
they
haue
it
to
be
proued
by
vs
,
and
to
be
euinced
by
argument
,
if
they
did
beleeue
it
,
and
did
seriously
professe
it
?
Surely
,
that
their
confession
was
dissembled
,
and
therefore
a
little
after
they
doe
alter
and
reuoke
it
:
In
the
same
place
they
doe
peruersly
corrupt
that
famous
place
of
S.
Paul
,
Ephes
.
2.
By
grace
ye
are
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
.
In
which
place
both
saluation
and
faith
,
are
called
the
gift
of
God
.
For
they
deny
that
faith
is
there
called
the
gift
of
God
,
but
saluation
.
O
your
fidelity
ye
Sectaries
!
What
doth
this
concerne
you
,
or
why
doe
youso
much
feare
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
thinke
that
faith
is
not
the
gift
of
God
.
With
a
like
licentiousnesse
doe
they
sport
themselues
,
in
deprauing
the
words
of
the
Apostle
to
Timothy
,
Epist
.
2.
Chap.
2.
v.
25.
If
God
will
giue
them
repentance
to
the
acknowledgement
of
the
truth
.
The
men
of
our
party
brought
this
place
,
that
they
might
proue
conuersion
and
the
act
of
repentance
to
be
from
God
:
But
these
Sectaries
,
as
it
were
in
a
mockery
doe
reiect
this
place
,
as
that
which
speaketh
of
repentance
,
as
of
a
thing
that
is
vncertaine
,
and
which
may
happen
:
Doubtlesse
it
doth
not
please
the
Arminians
,
that
the
act
of
conuersion
is
the
gift
of
God
.
And
although
they
say
in
ambiguous
and
deceiptfull
words
,
that
repentance
is
the
gift
of
God
,
yet
they
thinke
that
it
can
be
proued
by
no
place
of
Scripture
;
when
yet
the
Scripture
saith
:
It
is
God
which
doth
worke
in
vs
effectually
to
will
and
to
doe
.
Philip.
2.
And
that
It
is
giuen
to
vs
to
beleeue
in
Christ
.
Phil.
1.
Surely
these
words
,
to
will
,
to
doe
,
and
to
beleeue
,
doe
note
out
the
very
act
of
willing
and
beleeuing
,
and
not
the
power
whereby
we
may
be
willing
or
not
be
willing
,
beleeue
or
not
beleeue
.
But
they
doe
in
no
other
thing
more
open
their
meaning
,
then
while
they
deny
that
faith
is
infused
into
our
hearts
by
God
,
but
that
onely
men
are
stirred
vp
to
faith
,
and
allured
with
a
gentle
perswasion
and
invitation
,
which
they
call
morall
and
resistible
;
after
the
same
manner
that
a
boy
is
drawne
by
an
Apple
offred
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
perswading
,
it
is
plaine
that
faith
is
not
the
gift
of
God
:
For
hee
that
perswadeth
to
beleeue
,
doth
not
giue
faith
,
but
doth
perswade
.
Arminius
against
Perkins
,
pag.
57.
hath
these
words
:
That
faith
and
repentance
cannot
be
had
but
by
the
gift
of
God
,
is
most
plaine
in
the
Scriptures
.
But
the
same
Scripture
,
and
the
nature
of
the
gift
of
eyther
of
them
,
doth
most
cleerely
teach
,
that
that
gift
is
giuen
by
the
manner
of
perswasion
.
These
are
things
that
cannot
stand
together
,
for
nothing
is
giuen
by
the
manner
of
perswasion
:
He
that
stirreth
mee
vp
to
running
,
doth
thereby
neither
giue
mee
the
running
it selfe
,
nor
the
power
of
running
.
The
same
man
,
pag.
211.
saith
,
God
hath
determined
to
saue
them
that
beleeue
by
his
grace
,
that
is
,
by
a
milde
and
sweete
perswasion
,
conuenient
and
agreeable
to
their
free-will
,
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
haue
vs
to
doe
altogether
freely
and
contingently
,
hee
cannot
desire
th●se
more
powerfully
or
effectually
then
by
the
manner
of
a
wish
or
desire
.
Indeede
the
Arminian
conferrers
at
the
Hage
,
in
the
defence
of
their
fourth
Article
,
doe
professe
that
they
will
not
define
how
God
doth
worke
in
vs
,
and
that
they
will
not
breake
into
these
secrets
,
yet
the
same
men
doe
restraine
all
those
places
of
Scripture
,
which
say
that
wee
are
drawne
by
God
,
and
that
God
doth
effectually
and
mightily
worke
in
vs
,
to
a
meere
perswasion
and
an
allurement
,
by
the
manner
of
an
Obiect
.
And
Greuinchouius
,
pag.
232.
and
233.
doth
acknowledge
no
other
,
then
a
morall
motion
.
This
is
also
among
the
decrees
of
the
Arminians
,
Collat.
Hag.
pag.
283.
that
a
man
is
quickned
first
by
the
ministery
of
the
law
,
and
afterward
by
the
ministery
of
the
Gospell
;
for
they
thinke
that
there
is
a
kinde
of
quickning
,
which
is
without
faith
in
Christ
;
they
also
peece
vpon
it
this
guard
,
that
no
man
is
called
outwardly
,
who
is
not
called
inwardly
,
and
that
there
is
free-will
in
man
to
open
to
God
knocking
,
or
not
to
open
.
And
although
they
thinke
that
there
is
no
grace
of
God
,
which
may
not
be
resisted
by
man
,
yet
they
confesse
,
that
God
doth
so
certainely
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
certainely
conuerted
.
Arminius
against
Perkins
,
pag.
67.
doth
say
,
that
the
inward
perswasion
of
the
holy
Ghost
is
in
all
them
,
to
whom
the
word
is
preached
:
And
that
this
perswasion
is
two-fold
,
one
sufficient
,
the
other
effectuall
;
as
if
that
perswasion
could
be
sufficient
,
which
is
not
of
sufficient
efficacy
.
Hee
proceedes
:
Sufficient
perswasion
is
that
,
whereby
a
man
may
will
,
and
beleeue
,
and
be
conuerted
,
when
it
is
vsed
;
effectuall
perswasion
is
that
,
whereby
he
to
whom
it
is
applied
doth
will
,
doth
beleeue
,
and
is
conuerted
:
For
he
thinketh
,
that
he
in
whom
the
spirit
of
God
doth
not
worke
effectually
,
may
yet
beleeue
and
conuert
himselfe
,
although
hee
neuer
be
conuerted
.
He
addeth
;
The
first
of
these
perswasions
is
applyed
in
the
decree
of
prouidence
,
with
a
certaine
and
sure
fore-knowledge
,
that
it
shall
be
reiected
by
the
free-will
of
man
:
The
other
is
administred
by
the
decree
of
predestination
,
with
a
certaine
and
sure
fore-knowledge
,
that
he
to
whom
it
is
applied
,
shall
both
will
,
and
belecue
,
and
be
conuerted
;
because
it
is
so
applyed
,
according
as
God
knoweth
it
to
be
congruent
and
agreeable
,
for
the
perswasion
and
the
conuersion
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
doe
neuer
follow
,
although
they
are
able
to
follow
;
and
that
some
are
called
in
a
congruent
manner
and
time
,
wherein
they
that
are
called
doe
certainely
follow
,
and
that
by
the
decree
of
predestination
,
which
cannot
be
deceiued
.
By
which
opinion
,
they
vndoe
againe
that
which
they
had
begun
,
and
doe
manifestly
stablish
that
vnresistibility
,
which
they
impugne
with
all
their
forces
.
This
is
rending
and
tearing
of
wits
,
and
that
torment
wherewith
these
men
,
vnhappily
witty
men
,
doe
so
torture
both
themselues
and
others
,
that
now
,
not
onely
the
Schooles
of
the
Low-countries
are
filled
with
the
noise
of
the
tearmes
of
vnresistibility
,
of
naturall
necessity
,
and
of
morall
perswasion
,
but
also
the
Streetes
,
Barbers
shops
,
and
Tauernes
.
You
may
with
lesse
labour
,
purge
the
Stable
of
Angia
,
then
this
venimous
spaune
of
errours
;
whereof
yet
wee
haue
examined
a
good
part
in
the
former
Chapters
:
That
which
remaines
shall
,
by
the
goodnesse
of
God
,
hereafter
be
examined
.
CHAP.
XLIV
.
The
opinion
of
the
Orthodoxe
Church
,
concerning
the
conuersion
of
man
,
and
of
the
manner
and
certainty
of
Conuersion
.
OVr
opinion
is
not
that
which
these
Sectaries
doe
fayningly
apply
to
vs
,
whom
it
troubleth
,
that
wee
doe
not
speake
absurd
and
impious
things
,
that
a
larger
field
might
be
opened
to
them
of
inveighing
against
vs
.
The
Arminians
at
the
Hage
,
in
the
defence
of
their
fourth
Article
,
doe
fasten
these
things
vpon
vs
;
That
God
is
willing
to
saue
some
men
,
whether
their
free-will
assent
,
or
not
assent
thereto
.
This
is
a
foule
calumny
:
For
whosoeuer
God
doth
saue
,
hee
bendeth
his
will
,
that
he
might
worke
of
his
owne
accord
,
and
might
obey
God
.
The
same
men
,
pag.
268.
doe
so
deale
with
vs
,
as
if
we
taught
,
that
faith
is
wrought
in
vs
by
God
without
vs
,
and
as
if
wee
taught
that
our
wils
were
compelled
,
and
wee
drawne
in
our
conuersion
,
as
blockes
.
These
things
(
according
to
their
custome
)
they
attribute
to
vs
,
and
that
liberally
enough
:
They
change
the
gennine
and
proper
state
of
the
question
,
because
they
know
that
our
opinion
cannot
be
ouerthrowne
,
vnlesse
it
be
first
changed
.
Thus
therefore
we
determine
:
That
the
election
of
God
is
immutable
,
and
those
that
are
written
in
the
booke
of
life
,
cannot
be
put
out
,
nor
the
decrees
of
God
be
broken
:
Wherefore
,
whosoeuer
God
hath
elected
to
saluation
,
hee
hath
necessarily
elected
to
faith
and
repentance
;
in
as
much
as
without
these
there
is
no
saluation
.
Whence
it
commeth
to
passe
,
that
it
is
impossible
but
that
the
elect
should
obtaine
faith
,
and
be
conuerted
;
which
thing
,
seeing
it
is
done
in
some
sooner
,
and
in
some
later
,
and
that
the
workemen
are
called
into
the
Lords
Vine-yard
at
diuers
houres
of
the
day
;
yet
it
is
certaine
,
that
he
was
not
elected
,
who
hath
not
at
the
least
beleeued
in
Christ
,
in
the
time
of
death
.
This
is
to
vs
the
ground
&
foundation
of
truth
,
which
can
be
ouerwhelmed
by
no
Art
,
nor
shaken
with
any
force
.
Whosoeuer
are
called
by
the
purpose
of
God
,
doe
necessarily
follow
,
least
God
should
faile
of
his
purpose
:
And
whosoeuer
God
hath
predestinated
,
them
he
called
,
and
whom
he
called
,
he
iustified
,
and
whom
he
iustified
,
he
glorified
,
Rom.
8.
If
therefore
it
must
needes
be
,
that
all
they
that
are
elected
,
must
come
to
faith
in
Christ
;
the
foundation
of
this
certainty
,
is
not
mans
free-will
,
but
the
will
of
God
.
For
an
immutable
,
and
an
eternall
thing
,
cannot
rest
on
a
flitting
and
vnstable
foundation
.
Yet
we
doe
not
say
,
that
man
is
drawne
of
God
,
by
an
vnresistible
force
;
For
that
is
an
vnresistible
force
,
which
though
you
would
resist
,
you
cannot
:
For
how
can
we
be
drawne
by
the
vnresistible
grace
of
God
,
seeing
that
this
very
thing
,
that
wee
will
not
resist
,
but
yeelde
obedience
to
him
of
our
owne
accord
,
is
the
grace
of
God
it selfe
?
So
when
all
of
vs
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
vnresistible
force
:
we
doe
not
say
that
the
elect
,
although
they
would
resist
the
calling
of
God
,
yet
could
not
:
but
we
say
,
that
the
elect
doe
at
length
certainely
and
infallibly
,
and
of
their
owne
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
passe
,
that
he
who
is
elected
,
may
neuer
be
conuerted
,
and
may
euen
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
neede
,
here
carefully
to
dispute
,
whether
he
that
is
elected
can
resist
grace
,
seeing
he
cannot
resist
grace
,
and
whether
hee
is
vnwilling
to
that
which
hee
willeth
.
Wee
haue
no
leasure
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
conuerted
,
and
should
finally
resist
.
If
we
get
this
granted
,
we
will
easily
suffer
the
Arminians
to
skirmish
and
flourish
at
leasure
,
and
to
dispute
whether
that
may
be
done
,
that
neuer
hath
beene
done
,
nor
neuer
shall
be
done
;
and
whether
the
tormentours
could
breake
the
thighes
of
our
Sauiour
,
which
were
impossible
to
be
broken
,
because
the
decree
of
God
did
hinder
.
These
are
the
wranglings
of
idle
men
,
who
make
worke
for
themselues
,
that
they
might
procure
molestation
and
trouble
to
others
.
The
wils
of
men
are
after
a
maruailous
&
secret
manner
so
turned
by
God
,
that
it
is
impossible
that
man
should
will
to
doe
those
things
,
to
the
doing
whereof
their
naturall
powers
haue
ability
;
and
although
man
may
naturally
resist
,
yet
it
is
impossible
that
hee
should
will
to
resist
finally
:
And
those
things
may
certainely
and
vnavoidably
happen
,
which
are
done
by
men
willing
and
witting
,
and
hauing
naturally
power
of
resisting
.
We
doe
not
therefore
despute
of
the
powers
of
resisting
grace
,
which
wee
finde
by
experience
,
to
our
owne
losse
,
to
be
in
the
godly
and
faithfull
:
But
we
dispute
of
the
impossibility
of
the
euent
,
and
we
earnestly
affirme
,
that
it
cannot
be
,
that
he
who
is
elected
,
should
finally
resist
,
and
by
his
incredulity
striue
against
God
to
the
end
of
his
life
.
And
that
those
things
which
are
done
by
men
willingly
without
constraint
,
without
naturall
necessitie
,
and
without
the
impulsion
of
any
externall
cause
forcing
mans
free-will
,
doe
happen
necessarily
,
and
the
prouidence
of
God
so
decreeing
,
the
Scripture
doth
affirme
,
and
experience
doth
witnesse
:
For
the
Arminians
doe
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
hapned
by
the
wickednesse
of
the
Iewes
,
who
were
led
to
this
naughty
act
of
their
owne
accord
.
Prou.
21.
God
doth
turne
the
hearts
of
Kings
,
and
doth
leade
them
whither
hee
will
;
euen
as
the
conueyer
doth
guide
the
riuer
,
whether
he
pleaseth
.
God
without
constraint
,
did
suddenly
change
the
minde
of
Esau
,
Gen.
33.
and
of
Saul
,
1
Sam.
19.23
.
and
of
the
Aegyptians
,
Psal.
105.25
.
Which
although
they
came
to
passe
vnauoydably
,
yet
they
were
done
of
their
owne
accord
,
and
not
by
an
vnresistible
force
,
but
the
liberty
of
mans
free-will
remaining
vntoucht
.
And
if
this
be
true
in
wicked
men
,
how
much
more
in
good
and
faithfull
men
?
Are
they
drawne
vnwillingly
,
to
whom
God
doth
giue
a
heart
of
flesh
,
for
a
stony
heart
?
Or
those
to
whom
God
promiseth
that
he
will
cause
that
they
shall
walke
in
his
wayes
?
Ezech.
36.37
.
And
we
would
easily
admit
of
the
words
resistibilitie
and
vnresistibilitie
,
although
they
are
rode
and
vnhandsome
,
if
they
were
not
wrested
otherwise
then
to
that
which
they
signifie
:
For
they
call
that
resistible
which
may
be
hindred
,
auerted
,
and
ouercome
;
when
yet
it
is
one
thing
to
resist
,
and
another
thing
to
ouercome
.
Vnresistible
force
is
that
which
cannot
be
oppugned
nor
resisted
,
and
not
that
which
cannot
be
ouercome
;
resistance
noteth
out
the
fight
,
not
the
victorie
:
For
no
man
(
as
I
know
of
)
hath
euer
denied
,
that
the
efficacy
of
the
spirit
may
be
resisted
by
man
:
Nor
is
there
any
one
,
in
whose
minde
piety
is
so
deepely
seated
,
who
doth
not
feele
an
inward
wrestling
,
and
is
often
destracted
with
contrary
desires
:
But
that
he
that
is
elected
,
may
so
resist
grace
,
that
he
may
neuer
admit
it
,
or
being
once
admitted
,
hee
may
altogether
and
finally
shake
it
off
;
there
can
nothing
more
be
done
to
abolish
the
decrees
of
God
:
for
wee
doe
not
place
the
inuincible
power
of
that
faith
which
God
doth
giue
to
his
elect
,
in
the
decree
of
faith
,
and
in
the
perfection
and
strength
of
that
vertue
;
but
in
the
certaine
and
sure
helpe
of
God
,
which
hee
doth
supply
to
his
elect
,
according
to
his
purpose
:
For
there
is
no
faith
so
well
growne
,
or
so
well
strengthened
,
which
would
not
faile
,
if
God
shall
neuer
so
little
withdraw
his
aide
;
euen
as
the
child
of
two
years
old
,
at
the
first
taking
of
his
steps
,
is
held
vp
by
the
hand
of
his
father
;
although
the
childe
be
fearefull
,
yet
certainely
he
shall
not
fall
,
because
his
father
doth
strongly
hold
him
vp
.
And
if
God
doth
sometimes
suffer
his
elect
to
stumble
and
fall
,
he
doth
forthwith
raise
them
vp
:
Whence
it
comes
to
passe
,
that
they
are
made
more
wary
,
and
doe
more
acknowledge
the
care
of
God
ouer
them
,
and
by
their
very
fall
,
doe
gather
strength
;
euen
as
when
the
parts
of
a
broken
bone
doe
so
grow
together
againe
,
and
are
couered
with
a
hard
skin
,
that
that
part
which
was
broken
,
is
growne
stronger
then
it
was
before
.
Also
if
our
faith
be
weake
,
but
yet
serious
and
wrestling
with
doubtings
,
our
bountifull
father
doth
helpe
our
infirmities
,
and
doth
not
breake
the
bruised
reede
.
For
as
they
that
were
bleare
eyed
,
and
blinde
of
one
eye
,
beholding
the
brasen
Serpent
,
were
no
lesse
healed
,
then
they
that
had
both
their
eyes
,
and
did
see
clearely
;
because
they
were
not
healed
by
the
power
of
their
seeing
faculty
,
nor
by
the
clearenesse
of
their
eyes
,
but
by
the
diuine
power
which
God
did
exercise
by
this
image
of
the
Serpent
:
So
wee
are
not
saued
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
soule
bending
and
perswading
power
of
the
holy
Ghost
,
working
in
the
hearts
of
the
elect
is
,
and
by
what
meanes
,
occasions
,
and
degrees
hee
doth
further
his
worke
,
they
themselues
cannot
expresse
who
doe
feele
it
:
Euen
as
the
Woman
with
childe
,
doth
not
know
after
what
manner
the
liuing
fruite
is
formed
and
doth
encrease
:
But
that
the
power
of
the
holy
Ghost
is
very
great
,
the
Scripture
doth
witnesse
,
as
hereafter
shall
be
proued
.
But
how
great
soeuer
this
efficacy
is
,
yet
God
doth
not
draw
vs
as
logs
,
but
as
men
.
He
doth
draw
vs
being
vnwilling
,
that
wee
might
be
willing
;
hee
doth
follow
vs
being
willing
,
that
we
might
not
will
in
vaine
:
And
when
,
of
being
vnwilling
,
hee
doth
make
vs
willing
,
he
doth
not
onely
not
take
away
the
liberty
of
the
will
,
but
he
also
restoreth
it
,
because
to
serue
God
willingly
and
with
ioy
,
is
liberty
.
And
he
doth
so
further
the
increases
of
faith
and
regeneration
,
that
for
the
most
part
we
doe
not
perceiue
that
wee
doe
grow
,
but
after
some
space
of
time
,
we
know
that
we
haue
growne
:
Euen
as
wee
doe
not
see
plants
as
they
grow
,
but
wee
see
they
haue
growne
.
The
word
of
the
Gospell
receiued
into
the
eare
,
and
conceiued
in
the
heart
,
is
the
ordinary
manner
whereby
God
doth
affect
mens
hearts
,
and
doth
beginne
,
and
further
regeneration
,
hee
inspiring
into
it
hidden
powers
towards
them
whom
he
decreed
to
saue
.
Therefore
it
is
called
by
Saint
Peter
,
the
incorruptible
seed
,
1.
Pet.
1.
By
Saint
Paul
,
the
power
of
God
to
saluation
,
Rom.
1.
By
the
Apostle
to
the
Hebrewes
,
Chap.
4.
and
in
the
beginning
of
the
Reuelation
,
a
two
edged
and
sharpe
Sword
.
By
Ieremy
,
Chap.
23.
v.
29.
fire
,
and
a
hammer
breaking
the
rocke
,
because
it
breaketh
the
hardenesse
of
our
hearts
,
and
doth
leade
our
captiued
cogitations
to
the
obedience
of
Christ
.
2
Cor.
10.5
.
The
sparkes
of
which
new
life
,
fallen
from
heauen
into
our
hearts
,
the
Spirit
of
God
doth
stirre
vp
,
and
further
as
it
were
with
bellows
,
&
doth
draw
out
groanes
that
cannot
be
vttered
,
striking
,
&
wounding
the
heart
with
secret
pricks
,
enlightning
the
minde
,
gouerning
the
appetites
,
bending
the
will
,
which
(
whether
Arminius
will
or
no
)
must
also
be
framed
againe
,
and
as
a
crooked
piece
of
wood
,
be
bowed
to
the
contrary
part
,
because
it
is
not
equally
inclined
to
good
and
euill
(
as
these
Sectaries
would
haue
it
)
but
doth
wholy
leane
and
incline
to
euill
in
men
vnregenerate
.
This
change
,
seeing
it
cannot
be
made
but
by
contrary
habits
,
it
must
needes
be
,
that
instead
of
those
vices
which
are
naturally
engrafted
,
the
contrary
habits
of
faith
,
hope
,
charity
,
humility
,
patience
,
&c.
should
succeede
:
Which
habits
are
not
obtained
by
vse
and
by
actions
,
as
the
Arminians
thinke
,
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
,
&c.
sibi
comparaet
.
65.
against
the
Walachrians
,
but
are
imprinted
,
and
infused
by
the
Spirit
of
God
,
who
doth
stirre
vp
holy
actions
and
motions
,
which
doe
strengthen
faith
and
charitie
,
and
increase
it
by
exercise
:
For
man
,
helped
by
the
spirit
of
God
,
doth
not
giue
himselfe
faith
or
charity
,
or
obtaine
them
by
exercise
and
industry
,
but
they
are
giuen
by
God
,
and
are
nourished
and
increased
by
voluntary
and
spontaneus
actions
,
inspired
by
God
.
And
that
the
will
is
rather
the
seate
of
vertues
,
then
the
sensitiue
appetites
,
reason
it selfe
doth
proue
:
For
it
is
more
like
that
the
reasonable
appetite
,
which
is
peculiar
to
man
,
is
adorned
with
vertues
,
rather
then
the
appetite
which
is
common
to
vs
with
beasts
,
which
if
it
were
the
seate
of
the
vertues
,
of
righteousnesse
,
holinesse
,
and
charity
,
the
sensitiue
faculty
ceasing
after
death
vertue
also
would
cease
,
and
the
will
of
the
separated
soule
,
would
be
altogether
voide
of
righteousnesse
and
holinesse
:
And
if
any
one
doth
suppose
that
the
appetites
may
be
called
iust
subiectiuely
,
and
that
they
are
the
subiect
of
righteousnesse
and
holinesse
,
because
they
obey
the
minde
enlightned
by
God
,
there
is
no
cause
why
the
will
,
freely
subiecting
it selfe
to
that
perswasion
,
ought
not
also
after
the
same
manner
,
be
called
iust
and
holy
,
and
the
subiect
of
righteousnesse
and
holinesse
.
And
seeing
that
the
rectified
will
of
a
wise
and
pious
man
is
wont
to
rule
ouer
the
affections
,
and
to
compell
them
into
the
compasse
;
who
doth
not
see
,
that
vertue
is
rather
in
that
part
,
which
being
rectified
,
doth
rule
ouer
the
affections
,
then
in
the
affections
,
which
doe
for
the
most
part
slackly
obey
this
holy
command
?
I
confesse
indeed
that
Christian
vertues
doe
in
some
part
pertaine
to
the
sensitiue
appetities
;
But
after
the
same
manner
that
the
art
of
training
vp
a
horse
,
which
doth
properly
reside
in
the
horse-man
,
doth
in
some
part
belong
to
the
horse
,
whom
the
industry
of
the
rider
hath
broake
to
the
circuits
and
compasse
,
and
hath
taught
to
moue
himselfe
with
an
ordered
motion
.
Could
there
be
none
more
commodious
meanes
inuented
of
maintaining
the
liberty
of
the
will
of
man
,
then
by
depriuing
it
of
all
vertue
?
Surely
the
Arminians
shew
themselues
stout
patrons
of
the
liberty
of
free-will
,
if
they
spoyle
the
will
of
vertues
,
that
it
might
be
free
,
and
doe
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
indued
with
spirituall
gifts
,
lest
it
should
be
thought
by
the
fall
to
be
defiled
with
vices
,
and
lest
contrary
vices
,
and
a
natural
deprauation
should
be
thought
to
haue
succeded
in
the
place
of
those
spirituall
gifts
which
were
lost
:
So
they
also
deny
that
the
habits
of
faith
and
charity
,
&c.
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
thinke
that
iniury
is
done
to
the
will
,
if
the
liberty
of
casting
it selfe
headlong
into
hell
be
taken
away
,
which
surely
is
an
vnhappy
liberty
,
and
for
the
defence
whereof
these
Sectaries
ought
not
to
apply
themselues
with
all
their
strength
,
as
if
it
stood
vs
so
much
vpon
so
to
be
free
that
wee
might
resist
God
to
the
end
,
and
destroy
our selues
:
Neither
was
this
a
fit
cause
of
making
the
will
such
a
silly
and
single
thing
,
naturally
indued
neither
with
vices
nor
vertues
,
but
a
thing
that
may
be
turned
and
winded
euery
way
,
and
like
the
prime
and
first
matter
,
capable
of
euery
impression
;
seeing
that
on
the
contrary
,
the
will
of
man
is
naturally
euill
,
and
euen
incorporated
in
vices
,
as
we
haue
abundantly
proued
,
Chap.
33.
and
men
according
to
their
will
,
especially
,
are
eyther
good
or
euill
.
We
determine
therefore
,
that
Christian
vertues
are
not
obtained
by
vse
and
industry
,
but
are
infused
by
God
into
the
minde
,
and
into
the
will
;
who
doth
not
onely
giue
power
of
beleeuing
,
but
also
to
beleeue
in
Christ
it selfe
,
and
doth
worke
in
vs
actuall
faith
:
As
he
who
by
his
certaine
and
absolute
purpose
hath
decreed
to
giue
faith
to
them
whom
hee
decreed
to
saue
,
whereby
they
might
be
saued
:
The
effect
of
which
grace
we
determine
doth
not
depend
on
mans
free-will
,
and
that
it
is
not
in
our
power
to
beleeue
,
and
to
be
conuerted
if
we
will
,
seeing
that
on
the
contrary
God
giueth
to
the
elect
,
that
they
might
will
to
be
conuerted
,
&
to
beleeue
,
giuing
them
both
to
will
,
and
to
doe
,
according
to
his
good
pleasure
.
CHAP.
XLV
.
The
question
of
morall
perswasion
is
sifted
and
discussed
,
and
whether
euery
perswasion
may
be
resisted
.
THE
Arminians
determine
that
the
efficacy
of
the
spirit
of
God
,
working
in
our
hearts
,
is
in
a
morall
perswasion
:
For
they
deny
that
those
habits
of
Faith
,
Hope
and
Charity
,
are
infused
into
mens
hearts
by
God
,
lest
the
liberty
of
free-will
should
be
violated
,
and
lest
conuersion
should
be
made
by
an
vnresistible
and
vnauoidable
necessity
,
but
rather
by
a
gentle
invitation
,
which
man
may
eyther
resist
or
obey
.
This
their
opinion
doth
rest
on
this
false
principle
,
that
there
is
no
perswasion
which
may
not
be
so
resisted
that
the
effect
thereof
may
at
length
be
hindred
.
We
contend
,
that
this
principle
is
false
:
For
there
is
a
perswasion
so
effectuall
that
it
doth
necessarily
draw
a
man
to
ascent
;
which
although
thou
maist
resist
,
if
thou
wouldst
,
yet
thou
canst
not
be
willing
.
If
one
,
in
a
scorching
drought
,
should
offer
sweete
&
wholesome
drinke
to
him
that
is
a
thirst
,
and
should
,
with
a
friendly
perswasion
invite
him
to
drinke
,
and
should
disswade
and
hinder
nothing
on
the
contrary
,
I
say
that
it
cannot
be
,
but
that
hee
who
is
thirsty
should
take
the
drinke
offered
him
.
A
man
hath
fallen
into
the
hands
of
enemies
,
who
loade
him
with
chaines
,
and
cast
him
into
prison
,
and
bring
him
neere
the
punishment
:
Now
,
if
one
should
enter
the
same
prison
,
who
should
loosen
the
chaines
,
open
the
gate
,
and
shew
him
a
sure
way
of
escape
,
and
should
exhort
him
that
he
should
flie
,
and
free
himselfe
from
the
present
danger
,
I
doe
not
thinke
that
such
a
man
could
obtain
of
himselfe
,
that
he
should
not
obey
such
perswasion
:
And
if
in
humane
things
there
are
many
such
like
perswasions
,
which
you
cannot
be
willing
to
resist
:
How
much
lesse
can
that
perswasion
be
resisted
,
when
to
the
euidence
and
certainty
of
the
perswasion
,
and
to
the
excellency
of
those
heauenly
good
things
which
the
Gospell
doth
offer
to
vs
,
and
to
the
knowledge
of
the
present
danger
,
the
diuine
power
hath
also
come
,
and
that
heart-turning
might
of
the
holy-Ghost
,
whose
efficacy
cannot
be
explained
.
Surely
there
is
a
certaine
perswasiue
necessity
,
and
a
perswasion
more
mighty
then
any
command
,
which
doth
so
bend
those
that
are
willing
,
that
they
would
rather
endure
any
thing
then
not
to
will
what
they
desire
.
Reason
it selfe
doth
adde
credit
to
these
things
,
and
the
nature
of
mans
will
,
in
which
it
is
engrafted
to
moue
it selfe
to
the
prescript
and
perswasion
of
the
minde
,
vnlesse
when
the
indocible
affections
doe
resist
reason
.
But
as
often
as
reason
doth
conspire
and
agree
with
the
affections
,
it
is
impossible
but
the
will
should
moue
it selfe
thither
whether
the
minde
doth
perswade
it
,
and
the
appetites
doe
incite
it
;
for
what
should
call
it
away
,
seeing
it
can
be
moued
with
no
other
impulsion
?
Nor
is
it
any
doubt
that
God
,
who
doth
throughly
know
our
soules
,
and
the
most
fit
occasions
by
which
the
soule
being
apprehended
cannot
resist
him
calling
,
and
doth
know
in
what
part
it
is
more
flexible
;
should
not
be
able
so
to
enlighten
the
minde
,
and
imprint
on
the
fancy
(
which
hath
the
naturall
command
ouer
the
appetites
)
so
cleere
an
image
,
so
terrifie
the
conscience
,
by
the
propounding
of
punishments
,
so
stirre
it
vp
,
by
laying
before
it
the
eternall
rewards
,
so
gently
inuite
,
and
so
fitly
perswade
,
that
presently
all
resistance
should
cease
,
and
all
contrariety
fall
to
the
ground
.
Wherefore
Arnoldus
against
Tilenus
,
pag.
251.
spake
inconsiderately
,
when
hee
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
stoppe
the
action
.
He
ought
to
haue
said
,
that
the
liberty
of
the
will
consisteth
in
this
,
that
it
doth
with
a
free
and
spontaneus
motion
,
apply
it selfe
to
those
things
which
the
vnderstanding
and
the
appetites
doe
perswade
,
or
if
the
appetites
doe
disagree
with
reason
,
and
diuers
obiects
are
propounded
,
that
the
will
may
,
by
a
free
election
,
moue
it selfe
to
what
part
it
will
.
Let
the
soules
which
doe
enioy
the
sight
of
God
in
heauen
be
for
an
example
;
to
whom
all
things
are
fully
supplied
,
which
are
required
to
stirre
vp
the
will
to
loue
God
,
yet
their
will
cannot
suspend
that
action
,
nor
forbid
and
auert
that
act
of
loue
,
wherewith
they
loue
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
sinne
are
wanting
:
For
the
Angels
before
the
fall
had
no
greater
occasion
.
The
same
occasions
of
sinning
which
ouerthrew
the
Angels
,
were
neuer
wanting
.
The
too
much
admiration
,
and
too
great
loue
of
themselues
,
and
by
it
a
more
slacke
contemplation
,
and
a
more
backward
loue
of
God
,
carried
those
most
excellent
creatures
headlong
,
and
stirred
them
vp
to
rebellion
.
The
will
indeede
is
affected
to
two
or
more
things
,
and
betweene
two
propounded
obiects
doth
freely
choose
,
vnlesse
when
the
last
and
best
end
is
desired
:
But
it
doth
often
so
strongly
apply
it selfe
to
some
one
thing
,
that
it
cannot
resist
it selfe
.
And
if
the
efficacy
of
the
holy-Ghost
,
turning
the
heart
,
working
in
the
elect
,
shal
also
come
to
it
,
which
doth
so
draw
&
gouern
the
raines
of
the
affections
,
that
it
may
bend
and
turne
the
will
following
of
its
owne
accord
;
what
meruaile
is
it
,
if
such
a
rider
cannot
be
finally
shaken
off
,
although
the
appetites
doe
so
much
resist
,
and
doe
hardly
giue
ouer
that
rule
and
command
which
besides
right
and
equity
they
haue
ceased
on
?
All
these
these
things
pertaine
thither
,
that
we
may
teach
,
that
the
euent
of
conuersion
is
not
thereby
vncertaine
,
or
(
as
these
innouators
speake
)
resistible
,
although
God
should
moue
the
heart
by
a
morall
perswasion
,
and
should
allure
the
will
by
a
congruent
and
meete
invitation
.
But
yet
whosoeuer
shall
heare
the
Scripture
,
or
shall
descend
to
examples
and
to
experience
,
shall
finde
that
the
efficacy
of
the
holy-Ghost
,
working
in
mens
hearts
,
ought
not
to
be
restrained
to
morall
perswasion
:
For
it
is
a
hard
thing
to
conceiue
in
ones
minde
,
what
perswasion
God
vsed
in
the
conuersion
of
Saint
Paul
,
who
was
cast
downe
,
as
it
were
with
lightning
,
and
whose
stubbornnesse
kicking
against
the
pricks
was
broken
.
The
same
may
be
said
of
the
Theefe
,
into
whom
in
the
midst
of
torments
,
and
in
the
very
agony
of
death
,
God
did
infuse
faith
after
an
vnvtterable
manner
:
For
what
?
Doe
these
Sectaries
thinke
,
that
he
obtained
faith
by
vse
,
and
by
the
frequent
actions
of
pietie
?
Surely
that
cannot
be
said
,
seeing
that
in
one
moment
he
came
from
the
height
of
incredulitie
,
and
from
most
desperately
wicked
manners
,
to
a
most
strong
faith
.
Was
he
inuited
by
a
gentle
perswasion
?
No
surely
:
For
whatsoeuer
things
were
present
before
him
,
were
so
many
disswasions
,
and
they
so
powerfull
,
that
the
faith
of
the
Apostles
themselues
did
then
faile
:
The
very
torments
which
the
miserable
man
did
then
suffer
could
easily
haue
taken
away
the
sense
of
that
allurement
and
perswasion
,
vnlesse
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
worke
in
the
hearts
of
beleeuers
,
is
the
same
with
that
whereby
hee
raised
Christ
from
the
dead
,
if
hee
should
onely
conuert
mens
hearts
by
a
morall
perswasion
,
and
by
a
gentle
invitation
?
Saul
being
fully
determined
to
kill
Dauid
,
came
to
Naioth
,
whither
Dauid
was
fled
,
1
Sam.
19.
but
as
soone
as
he
came
thither
,
vnmindfull
of
Dauid
,
he
is
catched
with
a
propheticall
inspiration
:
Where
is
there
here
any
morall
perswasion
or
invitation
?
If
therefore
God
changeth
the
mindes
of
wicked
men
,
without
any
morall
perswasion
,
why
shall
hee
not
exercise
the
same
power
towards
his
elect
.
And
I
doe
not
see
how
those
speeches
,
of
creating
a
new
heart
,
of
raising
man
from
the
dead
,
and
of
giuing
new
life
,
by
which
the
Scripture
doth
expresse
our
conuersion
,
may
be
applyed
to
note
out
morall
perswasion
.
The
new
man
is
not
created
by
perswasion
,
but
by
the
infusion
of
new
life
;
and
it
must
needes
be
,
that
some
supernaturall
thing
must
come
,
which
cannot
be
explained
by
man
.
And
if
God
should
allure
men
to
beleeue
by
a
meere
perswasion
and
invitation
,
God
should
not
be
the
efficient
cause
of
faith
:
For
hee
that
doth
onely
exhort
and
perswade
that
we
may
beleeue
,
doth
not
giue
beleeuing
it selfe
;
no
,
nor
he
who
doth
suggest
the
powers
of
beleeuing
,
as
we
haue
said
before
;
but
hee
doth
moue
metaphorically
and
intentionally
,
as
wee
are
moued
by
Obiects
,
and
by
a
knowne
end
.
And
that
here
is
something
else
beside
perswasion
,
may
hence
be
gathered
,
in
that
you
see
some
men
are
vehemently
set
on
fire
by
a
small
perswasion
,
some
on
the
other
side
,
who
know
the
truth
,
are
yet
in
the
midst
of
some
euident
and
most
certaine
perswasions
cold
,
and
not
at
all
affected
.
Former
times
,
and
our
owne
age
,
hath
brought
forth
many
Martyrs
,
who
haue
beene
vnlearned
,
and
but
lightly
instructed
in
the
doctrine
of
the
Gospell
;
but
that
strong
natured
and
laborious
Origen
,
who
had
the
Scripture
at
his
fingers
ends
,
being
vnable
to
endure
Martyrdome
,
chose
rather
to
burne
incense
to
the
Diuell
.
Many
among
miracles
,
and
in
the
midst
of
the
light
of
the
Gospell
,
are
incredulous
,
as
the
men
of
Capernaum
;
or
else
are
giuen
to
their
belly
and
gluttony
,
as
daily
experience
doth
witnesse
.
Neither
doth
this
therefore
come
to
passe
,
because
some
of
the
vnregenerate
are
more
capable
of
morall
perswasion
then
others
,
seeing
all
men
are
altogether
auerse
from
God
,
and
dead
in
sinnes
:
Also
you
may
see
the
most
wicked
men
and
worst
affected
,
to
be
conuerted
to
the
faith
of
Christ
,
as
the
Romanes
,
the
Corinthians
,
&c.
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
euilly
disposed
,
as
the
men
of
Tyre
and
Sydon
,
that
are
not
called
by
the
preaching
of
the
Gospell
,
then
which
,
there
is
no
other
perswasion
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
doore
and
effectuall
,
is
opened
to
me
.
And
2
Cor.
2.
When
I
came
to
Troas
to
preach
the
Gospell
,
a
doore
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
vp
,
and
the
efficacy
of
the
Gospell
doth
seeme
to
be
diminished
;
when
the
Pastors
of
the
Church
doe
finde
much
stubbornenesse
in
the
people
,
&
a
brawnie
skin
drawn
ouer
their
consciences
,
the
hardnesse
whereof
doth
turne
and
blunt
the
edge
of
preaching
.
This
doth
not
happen
,
because
in
some
ages
men
are
borne
better
,
or
because
God
doth
vse
other
meanes
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
reueale
to
them
his
arme
and
his
power
of
saluation
,
and
to
fasten
the
sword
of
the
word
of
God
with
greater
force
into
their
mindes
,
and
that
according
to
his
good
pleasure
and
election
of
grace
,
E●●y
●3
.
Rom.
1.
by
which
as
many
as
are
appointed
to
eternall
life
,
doe
beleeue
,
Acts
13.
By
this
motiue
,
God
himselfe
did
stirre
vp
the
minde
of
Saint
Paul
,
being
at
Corinth
,
and
did
exhort
him
to
speake
freely
:
Feare
not
,
(
saith
he
)
but
speake
,
and
hold
not
thy
peace
;
for
I
am
with
thee
,
and
no
man
shall
set
vpon
thee
to
hurt
thee
;
for
I
haue
much
people
in
this
Citie
.
CHAP.
XLVI
.
The
certainty
of
the
conuersion
of
the
Elect
is
proued
,
and
that
Grace
cannot
be
ouercome
.
I.
THe
chiefe
foundation
of
our
opinion
of
the
certainty
of
the
conuersion
of
the
elect
,
and
of
the
inseperable
grace
of
God
,
wee
place
in
the
immutable
certainty
of
the
election
of
God
:
For
seeing
that
God
by
his
certaine
and
determined
decree
,
appointed
some
certaine
men
to
saluation
,
as
wee
haue
at
large
proued
,
it
must
needes
be
,
that
they
whom
he
appointed
to
the
end
,
hee
appointed
also
to
those
meanes
,
without
which
no
man
is
saued
,
to
wit
,
Faith
and
Repentance
.
This
decree
,
seeing
it
cannot
be
hindred
,
it
is
certaine
that
the
faith
of
the
elect
cannot
so
be
hindred
,
that
they
should
finally
fall
away
:
The
truth
of
which
doctrine
while
these
Sectaries
doe
oppugne
,
they
doe
cast
themselues
into
absurd
and
enormious
opinions
,
such
as
are
these
;
That
Election
is
not
irreuocable
,
nor
peremptory
,
before
death
:
That
those
that
are
elected
,
may
be
reprobated
:
That
the
number
of
the
elect
is
not
certaine
,
and
determined
by
the
decree
and
will
of
God
,
but
that
their
number
may
be
encreased
and
diminished
:
That
all
men
are
conditionally
elected
:
That
God
is
often
disappointed
of
his
intention
,
wish
,
and
desire
.
Which
dreames
,
full
of
feuer-like
subtiltie
,
and
vaine
dotages
,
(
that
I
may
speake
no
worse
of
them
)
are
,
as
I
thinke
,
abundantly
confuted
by
vs
.
II.
Wee
haue
heard
Saint
Paul
,
Ephes.
1.3.4
.
teaching
that
the
grace
of
God
is
giuen
according
to
election
:
Hence
it
appeareth
,
that
the
grace
of
God
which
is
giuen
to
the
elect
,
can
no
more
be
hindred
,
then
election
it selfe
:
For
the
effects
of
an
immutable
cause
cannot
but
be
most
certaine
.
Vaine
and
voide
were
that
election
,
which
should
be
made
destitute
of
those
meanes
,
without
which
there
is
no
saluation
;
and
obserue
that
Saint
Paul
speaketh
of
the
holy
and
faithfull
Ephesians
,
least
any
Arminian
should
say
,
that
the
Apostle
speaketh
of
vniuer●all
Election
.
Finally
,
as
many
places
of
Scripture
,
as
there
be
which
teach
that
they
doe
beleeue
that
are
ordained
to
eternall
life
,
Acts
13.
that
they
alone
come
,
that
is
,
doe
beleeue
,
who
are
giuen
to
Christ
by
the
father
,
that
is
,
are
elected
to
sa●uation
in
Christ
,
Iohn
6.
and
that
all
that
are
predestinated
are
called
,
iustified
,
and
glorified
,
Rom.
8.
and
that
God
hath
elected
vs
to
holinesse
,
Ephes.
1.
and
not
by
holinesse
,
or
for
holinesse
;
they
doe
all
plainely
proue
,
that
faith
and
holinesse
doe
so
depend
on
Election
,
and
so
cleaue
to
it
,
that
it
cannot
be
but
that
he
who
is
elected
,
must
at
length
be
conuerted
:
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
:
Whosoeuer
God
calleth
by
his
purpose
,
shall
certainely
come
,
because
God
neuer
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
sonnes
of
God
.
Here
I
demand
,
whether
it
is
possible
that
he
who
is
the
sonne
of
God
,
should
be
made
the
sonne
of
the
diuell
?
If
there
is
any
modesty
left
in
them
,
they
dare
not
say
this
openly
,
although
it
doth
plainely
enough
follow
from
their
opinion
,
by
which
they
determine
,
that
the
elect
may
be
reprobated
.
This
therefore
being
laid
downe
,
that
the
sonnes
of
God
cannot
be
made
the
sonnes
of
the
diuell
;
I
demand
,
whence
is
this
impossibilitie
of
falling
away
,
and
why
cannot
hee
who
is
led
by
the
spirit
of
God
,
which
is
called
the
spirit
of
adoption
,
be
made
the
childe
of
the
diuell
?
The
cause
of
this
impossibility
must
either
be
the
election
of
God
,
or
mans
free-will
;
but
not
mans
free-will
,
as
we
haue
at
large
proued
;
therefore
it
is
the
election
of
God
,
by
which
it
commeth
to
passe
,
that
it
is
an
impossible
thing
that
the
faith
of
the
elect
should
be
finally
lost
and
extinguished
.
IV.
And
with
what
great
efficacie
God
doth
worke
in
mens
hearts
,
the
Apostle
teacheth
,
Ephes.
1.19
.
where
hee
wisheth
that
it
were
made
knowne
to
the
Ephesians
,
What
is
the
exceeding
greatnesse
of
his
power
to
vs
ward
,
who
beleeue
,
according
to
the
working
of
his
mighty
power
.
The
Apostle
doth
purposely
heape
vp
emphaticall
and
significant
words
,
whereby
he
might
declare
that
power
and
effectual
strength
,
farre
differing
from
the
phrase
of
Arminius
,
in
whose
writings
,
these
speeches
are
often
found
;
that
God
will
not
vse
his
omnipotency
to
the
conuersion
of
man
,
but
a
gentle
invitation
,
which
is
agreeable
to
free-will
.
And
least
any
one
should
seeke
a
refuge
in
the
word
Power
and
Strength
,
restraining
this
power
to
an
effectuall
perswasion
;
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
perswasion
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
fulfill
the
worke
of
faith
,
with
power
,
in
the
Th●ssalonians
.
And
Rom.
1.16
.
the
Gospell
is
called
,
the
power
of
God
to
saluation
,
because
by
the
Gospell
God
doth
shew
his
sauing
power
.
And
2
Cor.
10
4.
he
saith
,
that
our
weapons
,
that
is
,
the
word
of
God
,
whereunto
is
ioyned
the
efficacy
of
the
spirit
are
mighty
,
to
the
pulling
downe
of
strong
holds
,
casting
downe
imaginations
,
and
euery
high
thing
which
exalteth
it selfe
against
the
knowledge
of
God
,
and
bringing
into
captiuitie
euery
thought
,
to
the
obedience
of
Christ
.
Behold
how
often
,
and
how
diligently
the
Apostle
doth
extoll
that
power
which
God
doth
vse
to
the
conuersion
of
a
man
;
what
choise
and
forceable
words
hee
doth
reckon
vp
,
with
which
hee
would
draw
our
mindes
into
the
admiration
of
that
wonderfull
and
secret
power
.
Agreeable
to
this
is
that
of
Christ
,
Luke
11.22
.
where
he
doth
describe
,
in
these
words
,
the
casting
out
of
Sathan
obtaining
the
rule
in
man
,
and
the
greater
power
of
the
spirit
of
God
thrusting
him
out
:
When
a
strong
man
armed
keepeth
his
pallace
,
his
goods
are
in
peace
;
but
when
a
stronger
then
he
shall
come
vpon
him
and
ouercome
him
,
he
taketh
from
him
all
his
armour
,
wherein
hee
trusted
,
and
diuideth
his
spoiles
.
VI.
These
Sectaries
here
doe
alleadge
and
faine
many
things
:
First
,
they
say
that
this
power
,
how
great
soeuer
it
is
,
is
resistible
,
neither
doe
we
deny
it
;
but
the
question
is
,
whether
it
may
finally
be
ouercome
:
For
it
is
not
likely
,
that
God
will
exercise
that
mighty
power
and
efficacy
towards
that
man
whom
he
will
saue
,
that
he
might
be
ouercome
by
man
,
and
that
man
at
length
might
be
more
powerfull
then
God
:
Yea
truely
,
in
that
very
place
of
the
Apostle
,
2
Cor.
10.
where
hee
doth
extoll
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
yeelde
,
and
is
willingly
bound
with
happy
bonds
.
VII
.
To
that
place
of
Saint
Paul
,
2
Thes.
1.
where
hee
prayeth
that
God
would
powerfully
finish
the
worke
of
faith
in
the
Thessalonians
,
they
of
the
Hage
,
pag.
295.
doe
answere
.
That
the
Apostle
doth
not
speake
of
the
beginning
of
faith
;
but
of
the
complement
in
the
encrease
and
perseuerance
of
faith
:
By
which
speech
,
they
cut
their
owne
throats
;
for
if
there
be
neede
of
so
great
strength
and
power
of
God
,
to
further
the
encreases
of
faith
,
how
much
more
power
is
there
neede
of
,
for
the
beginnings
of
faith
,
and
to
put
faith
in
an
vnbeleeuing
man
,
in
whom
there
is
nothing
which
doth
not
resist
God
?
VIII
.
They
adde
,
that
by
the
worke
of
faith
,
is
vnderstood
patience
,
but
vnfitly
;
for
the
worke
of
faith
is
not
finished
onely
by
the
tolerating
and
bearing
of
afflictions
;
also
the
words
of
the
Apostle
going
before
,
doe
reiect
this
interpretation
:
For
he
saith
,
We
pray
alwayes
for
you
,
that
God
would
count
you
worthy
of
this
calling
;
and
fulfill
all
the
good
pleasure
of
his
goodnesse
,
and
the
worke
of
faith
with
power
:
He
doth
wickedly
,
who
restraineth
the
calling
of
God
and
the
effects
of
the
good
pleasure
of
his
goodnesse
to
patience
alone
.
IX
.
In
the
same
place
they
guesse
,
that
this
fulfilling
,
is
the
obtaining
of
glory
.
But
in
vaine
,
for
glory
is
not
the
perfection
,
nor
the
fulfilling
of
the
worke
of
faith
,
but
the
fulfilling
of
the
reward
which
wee
apprehend
by
faith
;
yea
,
the
worke
of
faith
is
so
farre
from
being
there
perfected
,
that
it
will
then
cease
.
X.
The
men
of
our
partie
proued
this
by
that
place
of
Saint
Peter
,
2
Ephes.
Chap
1.
Verf.
3.
The
diuine
power
hath
giuen
vnto
vs
all
things
which
pertaine
vnto
life
and
godlinesse
,
through
the
knowledge
of
him
who
hath
called
vs
to
glory
and
vertue
.
If
God
doth
giue
vs
all
things
which
pertaine
to
life
and
pietie
,
then
hee
giueth
vs
that
we
shall
not
resist
finally
,
but
obey
God
calling
.
The
Arminians
answere
,
that
Peter
here
doth
not
speake
of
the
bestowing
of
faith
,
and
that
he
doth
not
teach
that
faith
is
giuen
to
vs
by
God
,
but
onely
of
those
things
which
hee
giueth
to
them
that
doe
already
beleeue
.
This
answere
is
besides
the
matter
,
and
it
doth
not
touch
any
part
of
our
argument
:
Yet
when
Saint
Peter
saith
,
that
all
things
,
are
giuen
vs
by
God
,
which
are
necessary
to
saluation
,
they
deale
sincerely
and
faithfully
,
in
that
they
will
not
haue
faith
to
be
comprehended
vnder
this
word
,
omnia
,
all
things
.
For
they
which
say
in
other
places
,
that
faith
is
the
gift
of
God
,
doe
here
plainely
enough
witnes
that
this
was
not
seriously
and
in
good
earnest
spoken
by
them
.
And
truely
,
the
men
on
our
side
doe
bring
no
place
out
of
the
Scripture
,
to
proue
that
faith
is
the
gift
of
God
,
which
the
Arminians
doe
not
corrupt
and
darken
;
because
they
deny
that
the
habit
of
faith
is
infused
into
man
,
or
imprinted
on
mens
hearts
by
God
:
but
they
contend
,
that
it
is
giuen
to
vs
by
God
no
otherwise
then
by
perswading
,
and
by
giuing
powers
by
which
wee
may
beleeue
,
if
wee
our selues
will
.
Which
truely
is
not
to
giue
faith
,
but
to
giue
helpes
&
incitations
,
to
obey
which
,
and
to
turne
them
into
vse
,
is
in
the
power
of
free-will
.
To
adde
to
their
fraud
and
deceit
,
they
doe
corrupt
the
words
of
Saint
Peter
:
Saint
Peter
saith
,
That
God
hath
giuen
vs
all
things
that
are
necessary
to
life
and
godlinesse
:
They
,
by
giuing
,
would
haue
offering
and
propounding
to
be
vnderstood
,
which
doe
very
much
differ
:
For
seeing
that
(
as
the
Arminians
confesse
)
eternall
life
is
propounded
euen
to
reprobates
,
it
will
be
said
,
that
eternall
life
is
giuen
to
the
reprobates
,
if
to
propound
and
offer
be
the
same
that
it
is
to
giue
.
That
faith
and
repentance
is
from
God
the
Scripture
proueth
.
That
faith
is
the
gift
of
God
Saint
Paul
teacheth
,
Ephes.
2.8
.
By
Grace
ye
are
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
.
That
gift
of
which
Saint
Paul
speaketh
here
,
is
neither
saluation
alone
,
nor
faith
alone
:
But
this
is
the
gift
,
To
be
saued
by
grace
through
faith
.
Whence
it
appeareth
that
faith
is
as
well
comprehended
vnder
this
gift
,
as
saluation
.
But
if
saluation
alone
were
here
called
the
gift
of
God
,
yet
it
would
thence
necessarily
follow
,
that
faith
is
the
gift
of
God
:
For
he
that
giueth
saluation
,
must
needes
also
giue
the
meanes
,
without
which
there
is
no
saluation
.
The
same
Apostle
,
Phil.
1.29
.
saith
,
It
is
giuen
to
you
in
the
behalfe
of
Christ
,
not
onely
to
beleeue
on
him
,
but
also
to
suffer
for
his
sake
.
Doe
you
see
that
it
is
giuen
to
vs
,
not
onely
to
be
able
to
beleeue
,
but
also
the
act
of
beleeuing
,
and
to
beleeue
it selfe
?
That
repentance
is
the
gift
of
God
,
Saint
Peter
doth
witnesse
,
Acts
5.31
.
God
hath
exalted
Christ
with
his
right
hand
,
to
be
a
prince
and
a
Sauiour
,
for
to
giue
repentance
to
Israel
,
and
forgiuenesse
of
sinnes
.
And
2
Tim.
2.25
.
If
God
will
at
any
time
giue
them
repentance
.
Saint
Paul
,
Rom.
5.
doth
say
.
That
the
loue
of
God
is
shed
abroade
in
our
hearts
by
the
holy-Ghost
,
who
is
giuen
vs
;
To
wit
,
because
the
holy-Ghost
doth
imprint
that
sure
confidence
in
our
hearts
,
that
wee
are
loued
by
God
.
Here
you
see
that
not
onely
the
powers
,
of
willing
and
doeing
,
are
giuen
by
God
,
but
also
to
will
and
to
doe
it selfe
.
Seeing
therefore
that
as
many
Christian
vertues
as
there
are
,
there
are
so
many
gifts
of
God
,
and
the
same
vertues
are
habits
,
it
must
needes
be
,
that
those
habits
are
from
God
,
and
therefore
not
engrafted
by
nature
,
which
Pelagius
himselfe
hath
not
said
;
nor
obtained
by
vse
and
actions
,
the
grace
of
God
helping
▪
as
the
Arminians
will
haue
it
,
for
so
man
himselfe
should
giue
eyther
all
faith
,
or
at
the
least
some
part
of
faith
to
himselfe
,
and
should
owe
it
to
his
owne
labour
and
industry
.
For
truely
,
if
God
doth
giue
the
power
of
beleeuing
,
and
doth
not
giue
the
act
of
beleeuing
after
the
same
manner
as
he
giueth
the
power
,
because
(
as
these
Sectaries
thinke
)
God
doth
giue
the
power
of
beleeuing
vnresistibly
,
but
he
giueth
the
act
of
beleeuing
onely
by
perswading
and
inuiting
,
and
that
by
a
perswasion
which
we
may
obey
or
resist
;
consent
to
,
or
refuse
:
There
is
nothing
so
cleere
,
as
that
the
very
act
of
beleeuing
,
and
therefore
faith
it selfe
,
is
not
from
God
alone
,
nor
from
the
meere
grace
of
God
,
but
is
due
,
partly
to
God
,
and
partly
to
mans
free-will
.
Which
that
it
is
the
opinion
of
the
Arminians
,
and
that
they
thinke
that
grace
is
not
the
totall
,
but
part-cause
of
faith
,
we
haue
proued
before
.
Whereunto
adde
that
which
they
say
,
that
God
doth
giue
faith
no
otherwise
then
by
perswading
,
and
by
a
gentle
invitation
:
Which
if
it
be
true
,
it
will
be
said
that
God
doth
giue
neither
the
power
nor
act
of
beleeuing
.
For
he
that
doth
onely
perswade
and
exhort
to
runne
,
although
he
set
on
fire
all
the
brands
of
his
oratory
Art
,
yet
he
will
neuer
be
said
to
giue
the
power
of
running
,
nor
to
runne
it selfe
.
XII
.
Seeing
therefore
that
the
habit
of
faith
,
is
the
gift
of
God
,
it
must
needes
be
,
that
it
is
infused
and
imprinted
on
our
hearts
by
God
himselfe
;
which
if
it
be
so
,
it
is
vnpossible
that
this
infusion
can
be
hindred
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
euill
affection
of
the
heart
of
man
hinder
it
?
No
,
euery
man
is
ill
affected
before
he
hath
receiued
faith
from
God
.
Doth
the
obstinate
hardnesse
of
some
men
hinder
it
?
No
,
this
hardnesse
is
softned
by
faith
being
receiued
:
Which
also
God
promiseth
that
he
will
doe
,
Ezech.
36.26
.
XIII
.
This
promise
of
God
,
and
others
of
the
like
sort
,
by
which
God
promiseth
that
he
will
giue
a
heart
of
flesh
,
and
will
write
on
it
his
law
,
and
that
he
will
cause
that
we
should
walke
in
his
waies
,
doe
promise
an
infallible
certainty
of
the
conuersion
of
the
elect
,
and
the
grace
of
God
,
which
is
impossible
finally
to
faile
:
For
what
can
hinder
that
God
should
not
stand
to
his
promise
,
and
should
fulfill
that
which
he
hath
certainely
and
absolutely
promised
?
Doth
the
hardnesse
of
mans
heart
hinder
?
No
,
this
is
that
which
he
doth
promises
,
to
wit
,
that
he
will
soften
the
stony
heart
.
Doth
the
wickednesse
of
man
hinder
?
No
,
there
is
no
man
but
he
is
wicked
before
God
conuerteth
him
.
Is
it
the
stubbornnesse
which
is
in
some
men
more
then
ordinary
?
No
,
Where
sinne
abounded
,
there
also
grace
abounded
.
Finally
,
there
can
no
impediment
be
obiected
,
which
God
cannot
put
away
and
remoue
.
There
is
nothing
so
intricate
,
out
of
which
the
wise
goodnesse
of
God
cannot
cleere
himselfe
;
and
therefore
to
whom
hee
promised
hee
would
giue
a
new
spirit
,
that
hee
would
take
from
them
their
stony
heart
,
that
he
would
cause
that
they
should
walke
in
his
waies
,
it
is
impossible
that
these
should
not
be
conuerted
,
or
should
finally
fall
away
.
Neither
doe
the
Arminians
themselues
deny
it
,
although
they
seeme
contentiously
to
striue
against
it
.
For
,
in
the
286.
page
,
of
the
conference
at
the
Hage
,
they
doe
confesse
that
these
words
of
God
in
Ezechiel
,
It
is
declared
that
God
will
so
effectually
worke
,
that
actuall
obedience
must
follow
:
But
(
say
they
)
is
that
done
vnresistibly
?
As
if
the
controuersie
were
in
that
:
It
is
sufficient
that
it
is
done
most
certainely
,
infallibly
,
and
vnauoidably
,
although
man
should
for
a
time
resist
,
and
should
be
aduerse
and
contrary
to
God
calling
,
that
is
,
to
his
owne
saluation
:
For
the
workes
of
piety
,
which
are
adioyned
to
follow
this
change
of
the
heart
,
are
not
laid
downe
as
conditions
,
on
which
this
change
is
to
be
,
but
as
fruites
and
effects
which
are
to
follow
this
change
of
the
heart
.
XIV
.
These
Sectaries
doe
deuise
another
hiding
hole
,
in
saying
that
this
promise
of
giuing
a
new
heart
,
was
made
to
a
whole
nation
,
not
to
seuerall
men
:
But
these
are
vaine
things
.
For
,
Regeneration
,
and
the
change
of
the
heart
,
is
a
gift
which
is
giuen
to
particular
men
:
Neither
were
this
promise
true
,
if
it
were
to
be
performed
to
a
whole
nation
,
in
which
there
haue
alwaies
beene
very
many
that
haue
beene
stubborne
and
rebellious
:
Therefore
this
promise
pertaineth
to
those
alone
who
were
to
be
truely
faithfull
.
XV.
They
dispute
neuer
a
whit
more
wittily
,
when
they
say
,
Collat.
pag.
269.
that
by
these
places
is
promised
,
not
the
first
beginning
of
preuenting
grace
,
but
a
greater
plenty
and
progresse
of
grace
.
I
doe
not
deny
but
that
euen
the
progresse
and
proceeding
in
grace
is
promised
here
;
but
I
earnestly
affirme
,
that
here
the
beginnings
also
of
conuersion
are
promised
:
The
very
words
a
new
heart
,
doe
proue
this
:
For
then
truely
and
properly
is
the
heart
new
,
when
it
begins
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
wee
shall
walke
in
his
wayes
,
is
extended
to
the
end
of
the
life
,
or
for
a
short
time
:
If
not
to
the
end
,
then
this
promise
is
in
vaine
,
yea
,
and
absurd
,
because
by
it
God
should
promise
that
he
would
so
long
giue
them
his
grace
,
vntill
he
should
againe
take
it
away
,
and
destroy
them
for
euer
.
Also
the
words
themselues
doe
witnesse
,
that
it
is
spoken
of
a
perpetuall
grace
.
For
God
doth
promise
,
that
he
will
cause
that
they
should
not
depart
from
his
waies
;
in
which
words
,
finall
perseuerance
is
promised
.
XVII
.
And
if
the
grace
of
God
may
be
finally
hindred
in
all
and
particular
men
,
it
might
come
to
passe
that
it
should
be
hindred
in
all
men
;
and
so
there
wold
be
none
elected
,
there
would
be
no
church
,
and
Christ
should
haue
dyed
in
vaine
.
For
nothing
can
be
imagined
more
absurd
,
then
to
suppose
that
God
decreed
that
some
men
should
beleeue
and
be
saued
,
and
that
that
should
be
done
vnresistibly
;
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
needes
be
that
some
be
saued
,
and
yet
that
there
is
no
man
who
may
not
be
damned
.
By
what
meanes
can
any
certainety
be
made
or
concluded
out
of
many
vncertainties
?
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
seuerall
members
of
the
Church
?
XVIII
.
Nor
doth
the
truth
finde
any
small
refuge
in
the
words
of
Christ
,
Iohn
6.44.45
.
No
man
can
come
to
me
,
except
the
father
,
who
hath
sent
me
,
draw
him
;
and
I
will
raise
him
vp
at
the
last
day
.
It
is
written
in
the
Prophets
;
They
shall
be
all
taught
of
God
.
Euery
man
therefore
that
hath
heard
,
and
hath
learned
of
the
father
,
commeth
to
me
.
Euery
word
is
a
thunderbolt
.
The
Arminians
thinke
,
that
there
are
many
that
heare
and
learne
of
the
father
,
who
doe
not
come
,
nor
follow
.
This
is
diametrically
and
directly
contrary
to
the
words
of
Christ
;
Euery
man
that
hath
heard
,
and
hath
learned
of
the
father
,
commeth
to
me
.
For
he
speaketh
of
a
certaine
manner
of
hearing
and
learning
,
which
is
peculiar
to
the
elect
,
and
which
doth
worke
in
their
heart
what
he
commandeth
.
The
same
Arminians
doe
affirme
,
that
many
are
drawne
,
who
notwithstanding
doe
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
vp
at
the
last
day
.
For
he
speaketh
of
a
certaine
sure
kinde
of
drawing
and
obedience
,
by
which
whosoeuer
are
drawne
,
and
doe
come
,
shall
be
raised
vp
by
Christ
at
the
last
day
.
Hee
speaketh
therefore
of
a
kinde
of
drawing
which
cannot
finally
be
resisted
.
XIX
.
Out
of
the
same
place
of
Saint
Iohn
,
this
argument
is
framed
:
Whosoeuer
hath
heard
,
and
hath
learned
of
the
father
,
doth
come
:
Whosoeuer
is
drawne
hath
heard
&
learned
:
Therfore
whosoeuer
is
drawne
,
doth
come
.
XX.
By
the
same
place
,
the
opinion
of
the
Arminians
is
refuted
,
whereby
they
teach
,
that
all
men
are
drawne
,
and
that
sufficient
grace
is
giuen
to
all
:
For
the
scope
of
Christ
is
to
set
downe
the
cause
,
why
the
Iewes
of
Capernaum
could
not
come
,
to
wit
,
because
they
were
not
drawne
by
the
Father
;
that
on
the
contrary
he
might
teach
,
that
they
would
haue
come
if
they
had
beene
drawne
:
by
which
words
,
hee
doth
not
obscurely
teach
,
that
all
who
are
drawne
doe
come
.
XXI
.
These
proofes
,
brought
out
of
this
place
,
are
not
grounded
on
the
word
drawing
,
which
wee
know
to
be
many
times
taken
more
largely
,
and
to
be
sometimes
vsed
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
then
certainely
demonstrate
,
that
it
is
here
spoken
of
a
kinde
of
drawing
,
with
which
whosoeuer
are
drawne
,
doe
come
.
In
which
sense
,
the
word
drawing
is
vsed
,
in
the
beginning
of
the
Canticles
;
Draw
mee
,
and
we
will
runne
after
thee
:
Which
also
Saint
Austin
doth
acknowledge
,
Lib.
1.
against
the
two
Epistles
of
the
Pelagians
;
where
when
hee
had
admonished
the
Reader
,
that
Christ
did
not
say
,
lead
,
but
draw
,
he
addeth
:
Who
is
drawne
,
if
he
be
already
willing
?
And
yet
no
man
commeth
,
vnlesse
he
be
willing
:
He
is
therefore
after
a
marueilous
manner
drawne
,
that
he
should
be
willing
,
by
him
who
knoweth
to
worke
inwardly
in
the
very
hearts
of
men
,
not
that
men
vnwilling
should
beleeue
,
(
which
cannot
be
)
but
that
of
vnwilling
,
they
might
be
made
willing
.
XXII
.
Nor
is
it
credible
that
that
grace
is
finally
resistible
,
whose
chiefe
office
is
to
take
away
finall
resistance
;
for
so
it
should
not
doe
that
for
which
it
is
ordained
;
especially
seeing
that
Christ
saith
,
Iohn
4.14
.
Whosoeuer
drinketh
of
the
water
that
I
shall
giue
him
,
shall
neuer
thirst
,
but
the
water
which
I
shall
giue
him
,
shall
be
in
him
a
well
of
water
,
springing
vp
to
euerlasting
life
.
For
it
doth
manifestly
appeare
,
that
it
is
here
spoken
of
a
kinde
of
grace
,
which
being
once
well
admitted
and
receiued
into
the
heart
,
is
neuer
lost
,
but
doth
remaine
to
eternall
life
,
and
like
an
euerlasting
fountaine
,
is
neuer
dryed
:
No
lesse
direct
are
the
words
of
Christ
,
Iohn
6.35
.
He
that
beleeueth
in
me
,
shall
neuer
thirst
:
and
Vers.
51.
He
that
shall
eate
of
this
bread
,
shall
liue
for
euer
:
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
heauenly
bread
,
should
perish
for
euer
.
XXIII
.
And
if
there
be
any
certainty
of
saluation
,
or
any
full
perswasion
of
the
Saints
,
it
must
needs
be
,
that
the
grace
of
God
in
them
cannot
be
ouercome
,
nor
finally
extinguished
;
for
otherwise
,
this
certainety
were
vaine
and
deceitfull
:
For
how
can
he
be
certaine
of
his
saluation
,
who
doth
beleeue
that
the
grace
of
God
may
be
hindred
and
abolished
by
a
finall
resistance
?
And
that
on
Gods
part
there
is
no
absolute
and
peremptory
election
,
but
when
the
course
of
our
life
is
finished
?
And
that
on
mans
part
,
the
free-will
of
man
in
most
holy
men
is
furnished
with
power
whereby
it
may
altogether
driue
away
the
spirit
of
God
?
XXIV
.
But
the
Scripture
in
sixe
hundred
places
,
doth
teach
and
command
certaine
and
sure
confidence
of
our
saluation
.
Saint
Paul
saith
,
Rom.
8.16
.
The
spirit
doth
witnesse
together
with
our
spirit
,
that
we
are
the
sonnes
of
God
:
Can
there
be
any
more
certaine
witnesse
,
and
more
worthy
of
credit
,
then
the
spirit
of
God
?
Surely
the
Scripture
doth
teach
how
certaine
this
inward
testimony
is
,
while
it
calleth
the
spirit
,
a
seale
deepely
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
Iohn
5.10
.
He
that
beleeueth
on
the
sonne
of
God
,
hath
the
witnesse
of
God
in
himselfe
.
This
testimony
is
beyond
all
exception
;
which
testimony
whosoeuer
doth
not
feele
in
himselfe
,
he
ought
rather
to
thinke
ill
of
himselfe
,
then
to
measure
other
men
by
his
owne
foote
,
and
to
iudge
of
others
confidence
,
by
his
owne
incredulitie
.
XXV
.
The
Apostle
to
the
Hebrewes
,
Chap.
3.
Vers.
6.
doth
command
vs
to
hold
fast
the
confidence
and
the
reioycing
of
the
hope
,
firme
vnto
the
end
.
And
Cha.
10.
Vers.
22.
Let
vs
draw
neere
with
a
true
heart
,
in
full
assurance
of
faith
.
And
Ephes.
3.12
.
In
Christ
we
haue
boldnesse
and
accesse
with
confidence
,
by
the
faith
of
him
.
And
1
Iohn
5.13
.
These
things
haue
I
written
vnto
you
,
that
beleeue
on
the
name
of
the
sonne
of
God
,
that
ye
may
know
that
ye
haue
eternall
life
.
XXVI
.
Our
Sauiour
himselfe
doth
promise
,
that
hee
will
giue
vs
all
things
which
wee
shall
aske
in
his
name
,
Iohn
14.13
.
If
therefore
wee
aske
grace
which
cannot
be
ouercome
,
nor
extinguished
,
and
perseuerance
in
the
faith
,
Christ
promiseth
that
wee
shall
receiue
what
we
aske
.
XXVII
.
Doth
Dauid
speake
as
one
doubting
of
his
saluation
,
Psal.
17.
I
shall
see
thy
face
in
righteousnesse
,
and
I
shall
be
satisfied
with
thy
likenesse
?
Or
Simeon
speaking
thus
,
Luke
2.
Now
lettest
thou
thy
seruant
depart
in
peace
,
according
to
thy
word
?
Or
Stephen
,
who
,
his
enemies
gnashing
their
teeth
at
him
,
and
being
certaine
of
death
,
did
cry
out
,
I
see
the
heauens
open
,
and
the
sonne
of
man
sitting
at
the
right
hand
of
God
?
Could
the
grace
of
God
be
ouercome
by
free-will
in
those
men
?
Or
was
their
confidence
deceitfull
and
failing
,
and
the
decree
of
God
concerning
their
saluation
yet
reuocable
,
as
these
Sectaries
speake
?
XXVIII
.
Why
should
I
speake
of
Saint
Paul
?
who
desiring
to
be
dissolued
,
and
to
be
with
Christ
,
being
full
of
faith
,
speaketh
thus
,
2
Tim.
4.18
.
The
Lord
shall
deliuer
me
from
euery
euill
worke
,
and
will
preserue
me
vnto
his
heauenly
kingdome
:
And
in
the
same
place
,
after
he
had
endured
so
many
labours
,
he
doth
vtter
this
as
his
victorious
song
:
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
:
Henceforth
there
is
laid
vp
for
me
a
crowne
of
righteousnesse
,
&c.
With
no
lesse
confidence
doth
hee
speake
both
in
his
owne
,
and
in
our
name
,
long
before
the
end
of
his
strife
,
Rom.
8.38
.
I
am
perswaded
,
that
neither
death
nor
life
,
&c
nor
any
other
creature
,
shall
be
able
to
seperate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
XXIX
.
But
the
doubting
of
our
saluation
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
certaine
that
hee
shall
perseuere
in
the
faith
;
We
will
not
say
,
yea
,
we
suppose
it
to
be
very
profitable
to
doubt
of
these
things
,
and
that
it
is
laudible
for
a
Christian
Souldier
,
to
the
shaking
off
the
sloathfulnesse
and
the
drowsinesse
of
the
soule
in
the
worke
of
Religion
:
In
the
same
place
they
admit
onely
that
certainetie
,
whereby
one
doth
know
that
God
,
and
sufficient
helpe
,
shall
not
be
wanting
to
him
,
so
that
hee
be
not
wanting
to
himselfe
;
which
certainty
surely
may
be
in
any
reprobate
.
They
doe
instill
these
things
with
a
goodly
shew
,
vnder
the
pretence
of
instigation
to
good
workes
,
that
they
might
secretly
ouerturne
the
foundation
of
faith
,
as
it
were
by
vndermining
it
;
and
as
if
there
were
no
way
of
stirring
vp
sluggishnesse
,
but
by
the
damage
of
Faith
.
It
is
prophane
modestie
which
maketh
men
incredulous
and
vnbeleeuing
;
and
vnder
a
shew
of
humilitie
,
doth
teach
them
to
distrust
God
.
But
they
themselues
,
who
teach
these
things
,
doe
boast
,
that
God
hath
giuen
them
what
hee
ought
,
yea
,
and
that
God
is
bound
to
giue
them
sufficient
grace
;
that
it
might
appeare
,
that
vnder
this
affected
humilitie
there
is
much
pride
.
CHAP.
XLVII
.
The
iudgement
of
Saint
Austin
concerning
this
controuersie
.
I.
THe
certainty
of
perseuerance
may
be
taken
two
waies
:
Either
for
the
certainty
of
the
decree
of
God
,
by
which
God
decreed
to
giue
perseuerance
in
faith
,
to
them
whom
hee
elected
to
saluation
:
Or
for
that
confidence
,
by
which
one
doth
certainely
perswade
himselfe
,
that
he
shall
neuer
be
forsaken
by
God
.
The
first
certainty
is
necessarily
drawne
from
that
election
which
is
absolute
,
and
is
not
for
faith
fore-seene
,
but
not
the
latter
:
Because
God
hath
decreed
many
things
concerning
vs
,
whereof
hee
hath
not
yet
giuen
vs
the
full
knowledge
.
II.
The
full
perswasion
of
the
faithfull
doth
not
rest
on
any
reuelation
,
whereby
God
hath
laid
open
to
vs
the
secrets
of
his
counsels
,
but
on
the
promises
of
the
Gospel
,
and
on
the
inward
feeling
,
whereby
one
searching
himselfe
,
doth
feele
that
he
doth
seriously
beleeue
in
Christ
,
and
on
the
inward
testimony
of
the
spirit
,
witnessing
in
our
hearts
that
we
are
the
sonnes
of
God
:
Yet
there
may
be
many
,
and
those
good
and
godly
men
,
who
although
they
belong
to
the
election
of
God
,
haue
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
neuer
be
forsaken
by
God
,
and
that
grace
is
giuen
which
can
neuer
faile
,
and
by
which
they
shall
certainely
perseuere
.
There
are
many
excellent
things
in
his
workes
to
this
purpose
,
but
he
doth
no where
speake
more
plainely
then
in
his
booke
,
de
correp.
&
gratia
.
which
hee
writ
when
he
was
very
old
.
In
the
twelfth
Chapter
hee
hath
these
words
:
There
is
giuen
to
the
Saints
that
are
predestinated
by
the
grace
of
God
to
the
kingdome
of
God
,
not
onely
such
helpe
of
grace
,
but
also
such
a
helpe
,
that
perseuerance
it selfe
is
giuen
them
,
not
onely
that
without
that
gift
they
could
not
perseuere
,
but
also
that
by
this
gift
they
cannot
but
perseuere
.
For
he
hath
not
onely
said
,
without
me
ye
can
doe
nothing
,
but
he
hath
also
said
,
yee
haue
not
chosen
me
,
but
I
haue
chosen
you
,
and
haue
appointed
you
that
you
might
goe
on
,
and
might
beare
fruit
,
and
that
your
fruit
might
remaine
:
In
which
words
hee
declareth
that
he
hath
giuen
them
not
onely
righteousnesse
,
but
also
perseuerance
in
righteousnesse
.
For
Christ
so
appointing
them
,
that
they
should
goe
on
and
beare
fruit
,
and
that
their
fruit
should
remaine
,
who
dare
say
that
perhaps
it
shall
not
remaine
?
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
faile
,
without
doubt
it
shall
not
faile
to
the
end
,
and
by
this
it
shall
perseuere
to
the
end
,
and
the
end
of
this
life
shall
finde
it
remaining
.
And
a
little
after
,
The
will
of
them
is
so
much
enflamed
by
the
holy-Ghost
,
that
they
therefore
are
able
,
because
they
so
will
,
and
they
doe
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
vertue
should
be
wrought
for
the
repressing
of
pride
)
mens
wills
should
be
left
to
themselues
,
that
if
they
would
they
might
remaine
in
the
helpe
and
assistance
of
God
,
without
which
they
could
not
perseuere
,
and
God
should
not
worke
in
them
that
they
might
will
:
The
will
it selfe
,
by
its
owne
infirmity
,
would
faile
among
so
many
and
so
great
temptations
,
and
they
could
not
therefore
perseuere
,
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
mans
will
was
helped
,
that
by
the
grace
of
God
it
might
be
driuen
vnauoidably
,
and
inseperably
;
and
therefore
,
although
weake
,
yet
it
should
not
faile
,
nor
be
ouercome
by
any
aduersitie
.
Hee
suffered
and
permitted
Adam
,
the
strongest
man
,
to
doe
what
he
would
,
but
hee
hath
preserued
to
the
weake
,
that
they
should
will
inuincibly
,
by
him
that
giueth
it
,
and
inuincibly
should
not
forsake
it
.
Obserue
the
words
,
vnauoydably
,
vnseperably
,
and
inuincibly
:
he
vsed
not
the
word
irresistibility
,
which
the
Iesuites
had
not
yet
coyned
:
But
he
vsed
words
which
haue
no
lesse
force
to
set
out
the
power
of
the
most
certaine
,
and
finally
,
insuperable
and
vnconquerable
grace
of
God
,
in
them
who
are
elected
according
to
the
purpose
of
God
.
And
yet
he
doth
vse
the
word
resisting
,
Chap.
14.
where
he
thus
speaketh
:
No
free-will
of
man
doth
resist
,
God
being
willing
to
saue
.
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
ouercome
his
power
.
Excellently
spoken
,
although
Arminius
cry
out
against
it
.
CHAP.
XLVIII
.
That
the
Arminians
doe
plainely
stablish
that
vnresistiblenesse
which
they
impugne
.
I.
VNresistiblenesse
is
painted
,
by
the
Arminians
,
as
a
monster
,
whose
beard
they
pluck
,
&
whom
they
prick
with
needles
and
goades
.
We
haue
already
taught
,
that
they
doe
build
castles
in
the
ayre
,
and
paint
gourdes
and
vaine
conceits
,
and
doe
impugne
their
owne
dreames
:
For
we
acknowledge
no
such
vnresistiblenesse
as
they
faigne
.
II.
But
this
is
the
greatest
meruaile
,
that
they
themselus
doe
build
vp
,
&
do
euery
where
stablish
that
vnsistiblenesse
which
they
doe
falsely
attribute
to
vs
,
and
doe
impugne
with
all
their
forces
.
You
may
say
they
are
blinde-folded
fencers
,
who
fighting
with
their
eyes
shutte
doe
beate
the
ayre
and
wound
themselues
.
III.
The
Arminians
against
the
Walachrians
,
page
68.
Doe
deny
that
they
say
,
That
the
holy-Ghost
doth
worke
vpon
the
will
by
no
other
meanes
then
such
as
may
be
resisted
.
But
(
say
they
)
wee
would
haue
these
things
restrained
to
none
,
but
to
that
ordinary
manner
of
conuersion
,
which
the
spirit
for
the
most
part
doth
vse
,
not
doubting
but
that
the
conuersion
of
some
one
or
other
,
is
sometimes
wrought
by
an
extraordinary
meanes
.
Here
wee
haue
them
confessing
themselues
guilty
:
For
by
this
saying
,
they
ouerthrow
from
the
foundation
whatsoeuer
they
haue
builded
vp
.
For
if
God
conuert
some
men
vnresistibly
,
and
doth
giue
them
faith
by
his
precise
and
absolute
will
,
it
is
impossible
that
these
should
be
elected
for
faith
fore-seene
,
and
by
an
election
which
doth
rest
on
the
fore-seeing
of
faith
.
For
he
who
is
absolutely
and
vnresistibly
appointed
to
faith
,
must
needes
be
absolutely
appointed
to
saluation
.
He
should
doe
foolishly
,
who
should
faigne
God
decreeing
thus
;
I
indeede
decreed
to
saue
this
man
,
if
he
will
beleeue
:
But
I
will
giue
him
faith
vnresistibly
.
Election
cannot
depend
on
the
fore-seeing
of
that
condition
which
God
hath
decreed
certainely
and
infallibly
to
doe
.
Thus
God
did
not
decree
that
Philip
should
liue
if
hee
had
breath
;
but
hee
hath
certainely
decreed
to
giue
him
breath
,
that
he
might
liue
.
IV.
Hence
it
appeareth
,
with
what
equity
these
Sectaries
deale
with
vs
:
For
falsely
attributing
vnresistiblenesse
to
vs
,
they
cry
out
,
that
thereby
mens
wills
are
compelled
,
and
that
it
cannot
be
called
obedience
,
to
which
man
is
vnresistibly
compelled
;
yet
the
same
men
doe
thinke
that
there
are
some
who
are
conuerted
vnresistibly
,
and
after
an
extraordinary
manner
,
and
whose
conuersion
they
doe
not
deny
to
be
obedience
.
V.
Adde
to
these
,
that
old
and
worne
opinion
among
the
Arminians
,
which
we
euery
where
meete
in
their
writings
:
That
God
doth
call
some
man
after
a
manner
that
is
not
congruent
and
agreeable
,
whereby
they
that
are
called
doe
neuer
follow
,
although
they
be
able
to
follow
:
That
some
againe
are
called
in
that
manner
,
state
,
measure
,
and
time
,
which
is
congruent
and
agreeable
,
by
which
meanes
whosoeuer
are
called
,
doe
certainely
and
infallibly
follow
God
calling
.
Also
wee
haue
before
in
the
44.
Chapter
,
brought
the
words
of
Armini
us
himselfe
,
whereby
he
determineth
that
such
a
calling
is
made
by
the
decree
of
God
,
and
administred
by
his
certain
and
sure
predestination
:
And
iustly
;
For
why
should
God
choose
this
apt
state
,
this
fit
time
,
and
this
congruent
manner
,
whereby
they
that
are
called
doe
certainely
and
infallibly
follow
,
vnlesse
because
he
will
haue
them
certainely
and
infallibly
to
follow
?
Surely
these
things
maintaine
the
same
vnresistiblenesse
which
is
beleeued
by
vs
,
that
is
,
a
certaine
and
infallible
euent
from
the
preordination
of
God
.
They
endeauour
indeede
to
qualifie
their
opinion
,
by
peecing
to
it
this
clause
:
Those
whom
God
doth
call
after
a
congruent
manner
,
are
indeede
certainely
and
infallibly
conuerted
,
but
so
that
they
may
not
be
conuerted
.
For
(
if
Arminius
be
beleeued
)
they
may
doe
that
which
neuer
hath
beene
,
nor
neuer
shall
be
;
which
God
certainely
fore-knew
should
not
be
;
and
which
if
it
should
come
to
passe
,
the
purpose
and
preordination
of
God
(
which
Arminius
doth
here
acknowledge
)
should
be
made
voide
.
VI.
The
same
men
doe
stablish
vnresistiblenesse
by
that
their
old
opinion
,
whereby
they
teach
,
that
God
in
our
conuersion
doth
vnresistibly
enlighten
the
vnderstanding
,
and
stirre
vp
the
affection
.
It
is
something
,
that
they
confesse
that
part
of
our
conuersion
and
regeneration
is
wrought
vnresistibly
,
to
wit
,
the
enlightning
of
the
minde
&
the
raysing
vp
of
the
affections
.
But
I
further
affirme
,
that
by
that
vnresistible
enlightning
of
the
minde
,
if
it
be
cleere
and
euident
,
and
by
that
raising
of
the
affections
,
if
it
be
vehement
,
the
will
is
necessarily
affected
,
and
drawne
to
a
spontaneus
assent
,
as
wee
haue
at
large
proued
.
VII
.
They
doe
no
lesse
hurt
and
wound
themselues
,
when
they
teach
that
the
power
of
beleeuing
is
giuen
vnresistibly
:
For
,
what
powers
of
beleeuing
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
beleeuing
can
there
be
without
faith
?
If
therefore
the
powers
of
beleeuing
are
giuen
vnresistibly
,
it
is
plaine
,
that
faith
also
,
and
therefore
the
assent
of
the
will
,
is
giuen
vnresistably
,
seeing
that
the
power
and
faculty
of
beleeuing
is
placed
formally
in
faith
it selfe
.
The
Arminians
of
the
Hage
,
Collat.
pag.
269.
doe
grant
,
that
God
doth
vnresistibly
cause
,
that
alway
there
are
some
who
beleeue
:
By
which
grant
they
doe
plainely
disturbe
their
owne
matters
.
For
who
are
these
some
?
Are
they
not
some
certaine
persons
?
Therefore
God
doth
vnresistibly
worke
,
that
certaine
persons
should
beleeue
.
Is
it
likely
that
God
doth
vnresistibly
cause
that
some
should
beleeue
,
and
hath
not
appointed
who
they
should
be
?
For
so
it
would
come
to
passe
that
God
predestinated
some
men
to
beleeue
vnresistibly
,
and
that
he
predestinated
none
.
Is
it
possible
that
God
should
cause
,
that
some
men
should
beleeue
vnresistibly
,
and
yet
tbat
the
same
men
should
not
beleeue
vnresistibly
?
As
if
I
should
say
,
that
God
doth
cause
that
some
should
die
,
who
yet
certainely
doe
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
meruaile
how
God
should
cause
vnresistibly
that
some
should
beleeue
,
when
there
is
none
of
them
who
beleeue
and
are
conuerted
,
but
many
finally
resist
,
and
so
perish
.
Whatsoeuer
may
happen
to
seuerall
men
,
may
also
happen
to
all
.
Nor
can
the
purpose
of
God
be
certaine
,
of
causing
vnresistibly
that
some
should
be
conuerted
,
vnlesse
some
be
vnresistibly
conuerted
.
Euen
as
the
purpose
of
God
,
of
causing
some
to
be
drowned
cannot
be
certaine
,
vnlesse
some
be
drowned
.
The
same
men
,
Collat
pag.
292.
say
;
That
to
conuersion
there
is
required
a
power
which
must
in
many
parts
exceede
euery
created
power
,
although
it
should
not
worke
vnresistibly
:
For
that
nature
may
be
effectually
conuerted
,
something
is
required
that
is
more
powerfull
then
it selfe
.
These
things
seeme
to
me
to
be
such
as
cannot
stand
together
;
that
the
power
of
the
spirit
,
by
which
wee
are
conuerted
,
doth
in
many
parts
exceede
the
power
of
nature
;
and
yet
that
it
may
be
so
resisted
by
nature
,
that
it
may
be
ouercome
,
and
may
finally
be
hindred
:
for
of
such
a
resistance
is
it
spoken
here
.
There
is
no
cause
therefore
to
feare
lest
irresistibility
,
being
thrust
at
by
the
Arminians
,
should
fall
downe
,
seeing
that
on
the
one
part
they
doe
hold
it
vp
,
and
vnderproppe
it
from
falling
,
yet
it
is
worth
the
labour
to
know
with
what
obiections
they
doe
enforce
it
.
CHAP.
XLIX
The
weake
obiections
of
the
Arminians
against
Irresistibility
(
that
is
,
the
infallible
certainty
of
the
conuersion
of
the
elect
)
are
answered
.
I.
THese
Sectaries
doe
lay
the
chiefe
foundation
of
their
cause
,
in
that
their
false
opinion
,
and
already
confuted
by
vs
.
That
God
doth
not
administer
and
supply
the
meanes
to
conuersion
and
faith
,
by
any
absolute
and
precise
decree
:
For
if
God
calling
men
,
doth
precisely
and
absolutely
intend
the
conuersion
of
no
one
man
,
it
is
not
needefull
that
the
conuersion
of
any
one
should
precisely
follow
the
supplying
of
those
meanes
.
This
their
foundation
,
seeing
it
hath
beene
ouerwhelmed
and
cast
downe
by
vs
,
the
other
things
which
they
would
build
vpon
this
must
needes
fall
.
II.
The
Arminian
conferrers
at
the
Hage
,
doe
very
ill
heape
together
many
things
,
to
the
ouerthrowing
whereof
there
is
neede
of
no
great
contention
.
In
the
front
of
the
battell
,
they
set
that
place
in
the
Acts
,
Chapter
7.15
.
Where
Stephen
doth
lay
it
to
the
charge
of
the
rebellious
Iewes
,
that
they
haue
alwaies
resisted
the
holy-Ghost
:
Whence
they
inferre
,
that
the
holy-Ghost
,
when
he
worketh
in
man
,
doth
not
worke
conuersion
vnresistibly
.
III.
But
they
doe
vnwisely
proue
that
which
is
not
in
controuersie
.
For
we
doe
not
teach
,
we
doe
not
acknowledge
that
irresistibility
which
they
attribute
to
vs
.
This
conclusion
therefore
doth
not
hurt
vs
,
who
doe
willingly
confesse
that
the
holy-Ghost
doth
not
alwaies
so
worke
in
mens
hearts
that
hee
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
Iewes
,
and
that
they
resisted
the
inward
operation
of
the
Spirit
.
Stephen
chargeth
the
Iewes
,
that
they
alwaies
resisted
the
eu
dent
testimony
of
the
holy-Ghost
,
speaking
by
the
Prophets
.
This
the
following
words
of
Stephen
doe
declare
:
Which
of
the
Prophets
haue
not
your
fathers
persecuted
?
&c.
Nor
if
Stephen
should
speake
of
the
holy-Ghost
dwelling
in
the
impious
,
and
vnbeleeuing
Iewes
(
which
yet
is
very
false
)
would
it
thence
follow
that
he
spake
of
the
spirit
of
Adoption
,
and
of
the
grace
peculiar
to
the
elect
,
which
doth
certainely
and
infallibly
worke
faith
and
conuersion
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
.
&c.
saith
,
that
the
Iewes
tempted
God
,
and
stirred
him
vp
to
wrath
,
and
made
sad
the
spirit
of
his
holinesse
;
that
the
chickens
would
not
be
gathered
;
that
they
who
were
called
refused
;
&c.
All
these
(
say
I
)
are
nothing
to
the
purpose
.
The
Scripture
there
speaketh
of
vngodly
and
rebellious
persons
;
but
in
this
question
it
is
spoken
of
the
faithfull
and
the
elect
;
and
the
question
is
,
whether
it
may
be
that
they
may
neuer
be
conuerted
,
and
may
finally
resist
the
spirit
of
adoption
.
To
the
prouing
of
this
,
the
places
which
speaketh
of
Reprobates
,
which
we
confesse
doe
finally
resist
God
calling
,
and
doe
want
the
spirit
of
adoption
,
are
plainely
besides
the
purpose
.
Finally
,
these
Sectaries
doe
not
proue
,
that
in
all
these
places
it
is
spoken
of
a
finall
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
performe
what
he
is
commanded
,
or
resist
God
commanding
.
I
am
ashamed
of
this
olde
trifle
and
Pelagian
colewort
,
so
often
brought
againe
,
and
as
often
reiected
.
First
of
all
,
what
neede
is
there
to
proue
that
an
vnregenerate
man
is
able
not
to
obey
this
commandement
of
making
him
a
new
heart
,
seeing
this
alone
he
is
able
to
doe
,
to
wit
,
nor
to
obey
;
and
he
cannot
obey
?
And
that
man
can
doe
whatsoeuer
God
commandeth
is
an
heresie
of
the
Pelagians
,
already
confuted
by
vs
The
precepts
of
God
are
not
the
measure
of
our
powers
,
but
the
rule
of
our
duty
,
the
summe
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
haue
beene
done
to
my
Vineyard
,
which
I
haue
not
done
to
it
?
Whence
they
inferre
,
that
the
grace
of
God
doth
not
worke
conuersion
in
man
vnresistibly
.
This
is
a
prodigious
consequence
;
and
if
it
were
good
,
yet
the
conclusion
would
touch
neither
the
question
,
nor
vs
;
who
confesse
that
in
the
elect
themselues
,
conuersion
is
not
wrought
without
some
resistance
.
Adde
to
these
,
that
to
the
question
wherein
it
is
spoken
of
the
conuersion
of
seuerall
men
,
a
place
speaking
of
the
calling
of
a
whole
nation
is
vnwisely
brought
.
When
it
is
spoken
of
the
certainty
of
the
conuersion
of
the
elect
,
they
ought
not
to
bring
a
place
speaking
of
the
rebellion
of
an
incredulous
and
vnbeleeuing
nation
.
Finally
,
they
deale
so
as
they
who
are
very
carefull
,
lest
they
should
say
any
thing
that
should
make
to
the
purpose
.
VII
.
By
the
way
,
the
Reader
shall
obserue
,
that
vnproper
phrases
,
and
spoken
after
the
manner
of
men
,
ought
not
to
be
taken
as
properly
spoken
.
God
is
figuratiuely
said
to
haue
wished
and
expected
fruit
from
his
vine
.
Desires
,
and
griefe
,
as
if
hauing
spent
his
labour
in
vaine
he
had
failed
of
his
propounded
end
,
cannot
happen
to
God
:
When
God
doth
wish
the
conuersion
of
men
,
as
Psal.
81.14
.
he
doth
insinuate
nothing
else
,
then
that
the
conuersion
of
man
is
acceptable
to
him
:
So
when
he
is
said
to
expect
fruit
from
the
Vine
,
or
from
the
Fig-tree
,
that
is
,
from
the
Church
,
or
from
particular
men
;
and
when
the
Vine
disappointed
his
hope
,
not
presently
to
plucke
it
vp
by
the
rootes
;
vnderstand
,
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
deferre
it
,
Luke
13.9
.
God
doth
not
expect
those
euents
which
hee
fore-knoweth
will
not
come
to
passe
:
Much
lesse
doth
he
expect
those
euents
in
the
godly
,
which
hee
himselfe
is
to
worke
.
VIII
.
They
stumble
at
the
same
stone
,
when
they
cite
that
of
Ezechiel
,
Chap.
12.
Vers.
2.
Sonne
of
man
,
thou
dwellest
in
the
midst
of
a
rebellious
house
,
who
haue
eyes
to
see
,
and
see
not
,
&c.
Whence
they
inferre
that
man
indeede
hath
eyes
,
and
eares
,
and
power
of
conuerting
himselfe
,
but
he
is
able
to
resist
.
Vnwisely
spoken
;
for
who
doth
deny
that
man
is
able
to
resist
?
yea
,
of
his
owne
nature
hee
can
doe
nothing
else
.
Why
doe
they
heape
vp
to
vs
the
examples
of
reprobates
and
wicked
men
,
in
the
question
whereby
it
is
demanded
whether
it
may
come
to
passe
that
hee
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
eares
&
eyes
are
here
attributed
,
God
doth
thus
speake
,
Deut.
29.4
.
The
Lord
hath
not
giuen
you
a
heart
to
vnderstand
,
nor
eyes
to
see
,
nor
eares
to
heare
,
to
this
day
.
For
there
are
two
kindes
of
eyes
,
some
,
which
onely
the
faithfull
haue
,
to
wit
,
the
eyes
of
faith
;
some
,
which
reprobates
may
haue
,
who
seeing
and
willing
doe
perish
;
who
seeing
doe
not
perceiue
,
and
doe
heare
heauily
with
their
eares
,
Mat.
13.26.27
.
these
mens
eyes
are
carnall
and
cloudy
;
these
men
,
naturall
reason
being
their
guide
,
haue
a
superficiall
knowledge
which
doth
not
affect
the
heart
,
or
if
any
diuine
light
hath
risen
to
them
,
it
doth
rather
dazle
their
eyes
then
enlighten
them
;
yea
,
that
knowledge
which
they
haue
,
they
endeauour
to
choake
,
willingly
groping
at
noone
day
.
IX
.
The
places
of
Scripture
which
they
adde
,
they
doe
in
the
same
manner
mis-alleadge
,
Zach.
7.11
.
Esay
6.9
.
Mat.
13.4
.
Acts
28.25
.
and
26.
By
which
places
,
no
other
thing
can
be
proued
,
then
that
reprobates
and
rebellious
persons
may
refuse
the
grace
of
God
,
and
resist
his
admonitions
;
which
we
willingly
confesse
:
But
what
is
this
to
finall
resistance
in
the
Elect
?
X.
They
doe
gloriously
boast
of
the
words
of
Christ
,
Mat.
11.21
.
Woe
vnto
thee
Corazin
,
woe
vnto
thee
Bethsaida
;
for
if
the
mighty
workes
which
were
done
in
you
,
had
beene
done
in
Tyre
and
Sydon
,
they
would
haue
repented
long
agoe
in
sacke-cloath
and
ashes
.
The
like
place
you
haue
,
Ezech.
3.6
.
Out
of
the
place
of
Matthew
they
thus
dispute
.
That
grace
by
which
some
men
,
to
whom
it
is
giuen
,
haue
not
beene
conuerted
,
and
others
had
beene
conuerted
if
the
same
had
beene
giuen
to
them
,
is
resistible
.
But
the
grace
of
conuersion
is
such
.
Therefore
the
grace
of
conuersion
doth
not
worke
vnresistibly
.
There
was
no
cause
that
they
should
so
labour
in
the
prouing
of
either
proposition
,
seeing
wee
willingly
admit
of
the
conclusion
:
Wee
know
that
the
elect
themselues
doe
resist
the
grace
of
God
,
although
not
perpetually
,
nor
so
that
the
grace
of
God
should
be
finally
hindred
.
The
question
is
,
whether
it
may
come
to
passe
,
that
the
elect
may
so
resist
the
grace
of
God
,
that
they
may
neuer
be
conuerted
,
or
that
they
may
extinguish
it
,
and
finally
hinder
it
.
The
good
men
doe
not
touch
this
question
,
but
doe
wander
other where
.
X.
Yet
doe
they
not
vphold
those
two
propositions
with
fit
proofes
.
The
Maior
and
first
proposition
they
thus
proue
:
If
Grace
worke
conuersion
in
man
by
an
vnresistible
force
,
it
should
alwayes
and
euery
where
worke
with
the
like
efficacy
.
But
I
deny
that
that
will
follow
:
For
although
grace
should
vnresistibly
worke
conuersion
in
all
men
that
are
conuerted
,
yet
it
might
come
to
passe
,
that
it
should
worke
in
some
men
with
greater
efficacie
,
to
wit
,
in
those
who
are
so
affected
that
they
doe
presently
and
without
delay
follow
God
calling
,
and
are
inflamed
with
greater
zeale
and
feruency
then
others
,
who
obey
more
slackly
and
slowly
.
XII
.
They
proue
the
Minor
and
second
proposition
,
by
the
example
of
the
men
of
Tyre
:
But
they
suppose
(
without
any
proofe
)
that
Christ
in
this
place
doth
speake
of
true
conuersion
,
by
which
they
are
conuerted
to
whom
God
doth
giue
true
faith
and
repentance
:
Which
surely
is
a
great
demand
.
For
seeing
the
men
of
Tyre
and
Sydon
did
not
pertaine
to
the
election
of
God
,
because
they
neuer
were
conuerted
,
if
the
miracles
had
beene
done
amongst
them
,
which
were
done
amongst
the
men
of
Corazin
,
they
might
haue
beene
touched
with
a
reuerence
,
and
haue
beene
affected
with
the
sence
of
their
sinne
,
and
haue
beene
cast
downe
with
that
repentance
which
is
bred
by
the
feare
of
punishment
;
such
as
was
the
repentance
of
Ahab
,
1
King
.
21.
and
of
the
greater
part
of
the
Niniuites
,
as
the
ruine
of
Niniuie
a
while
after
doth
declare
,
as
we
learne
,
Neh.
1.1
.
and
out
of
the
last
Chapter
of
Tobias
.
In
which
thing
,
the
men
of
Tyre
had
beene
more
praise-worthy
,
then
the
men
of
Corazin
,
who
among
so
many
miracles
did
not
feele
the
least
touch
of
griefe
,
nor
gaue
any
signes
of
repentance
.
But
I
deny
,
that
it
was
in
the
power
of
the
men
of
Tyre
to
obtaine
true
faith
,
and
to
perseuere
in
it
:
without
which
yet
there
is
no
true
repentance
.
And
truely
the
Arminians
seeme
to
me
to
accuse
God
of
deceitfull
enuie
,
and
ill
will
,
because
hee
knew
that
the
men
of
Tyre
were
so
affected
,
that
if
those
miracles
had
come
to
them
,
they
had
seriously
repented
,
and
come
to
saluation
;
and
yet
he
enuied
this
benefit
to
them
,
which
notwithstanding
he
bestowed
on
a
people
whom
hee
knew
would
neither
be
conuerted
by
miracles
,
nor
by
preaching
.
XIII
.
In
the
seauenth
place
they
thus
dispute
:
They
who
may
resist
the
word
of
Grace
and
saluation
,
may
also
resist
the
spirit
of
repentance
.
But
men
may
resist
the
word
of
grace
and
saluation
:
Therefore
the
same
men
may
also
resist
the
spirit
of
repentance
.
We
admit
of
the
conclusion
in
that
sence
which
I
haue
often
said
.
They
proue
the
Minor
by
the
examples
of
reprobates
,
whom
we
know
doe
finally
resist
:
But
here
it
is
spoken
of
the
elect
,
and
the
question
is
,
whether
they
may
so
resist
grace
that
grace
may
be
ouercome
and
finally
extinguished
.
This
which
is
the
thing
to
be
proued
,
and
is
the
state
of
the
question
,
they
leaue
vntouched
.
XIV
.
Being
driuen
from
the
Scripture
,
they
flye
to
Reason
,
and
thus
frame
a
Syllogisme
:
-
That
which
is
required
of
vs
in
the
Gospell
for
due
and
filiall
obedience
,
that
is
not
wronght
in
vs
by
an
vnresistible
power
.
-
But
faith
and
repentance
are
required
of
vs
in
the
Gospell
for
due
and
filiall
obedience
:
-
Therefore
they
are
not
wrought
in
vs
by
an
vnresistible
power
.
The
Minor
hath
no
neede
of
proofe
.
The
Maior
they
proue
thus
;
because
that
which
is
onely
done
in
man
by
another
,
so
that
he
onely
behaueth
himselfe
passiuely
in
it
,
cannot
be
called
obedience
.
All
these
things
are
grounded
on
a
double
calumny
:
The
first
is
,
whereby
they
faigne
that
wee
teach
that
conuersion
is
wrought
in
vs
vnresistibly
:
The
other
,
whereby
they
attribute
to
vs
,
that
we
say
conuersion
and
faith
is
wrought
by
God
without
vs
;
and
that
men
in
conuersion
behaue
themselues
onely
passiuely
.
Truely
we
acknowledge
no
such
conuersion
,
in
which
man
should
doe
nothing
but
onely
suffer
;
we
know
that
man
is
so
drawne
by
a
sweet
and
effectuall
motion
,
and
that
his
will
is
so
bent
and
turned
,
that
of
vnwilling
he
is
made
willing
,
and
doth
worke
,
and
is
moued
of
his
owne
accord
:
We
know
that
it
is
man
himselfe
that
doth
beleeue
and
repent
,
and
not
God
.
But
we
say
that
God
doth
giue
to
man
,
that
he
may
be
able
to
beleeue
and
repent
:
No
otherwise
then
the
fruit
doth
moue
it selfe
in
the
wombe
,
and
yet
the
motion
it selfe
and
the
power
of
mouing
,
it
hath
from
God
:
It
is
sufficient
to
obedience
,
that
man
doth
voluntarily
obey
God
.
XV.
And
here
we
entreate
the
Reader
that
hee
would
stay
a
little
,
and
take
notice
,
how
inconsiderately
the
Arminians
deale
here
,
and
how
aduerse
and
contrary
they
are
to
themselues
.
They
deny
that
conuersion
can
be
called
obedience
,
if
man
doe
onely
behaue
himselfe
passiuely
in
it
:
But
they
themselues
teach
,
that
man
doth
onely
behaue
himselfe
passiuely
,
in
the
beginning
of
his
conuersion
,
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
moued
by
the
spirit
onely
by
the
fore-going
operations
of
the
vnderstanding
or
that
there
is
a
certaine
new
energeticall
and
operatiue
quality
infused
to
it
,
we
alwaies
determine
that
the
will
is
first
moued
,
that
is
,
behaueth
it selfe
passiuely
,
before
it
doth
actiuely
moue
it selfe
to
that
which
is
good
.
This
they
say
,
but
that
is
especially
to
be
noted
,
that
the
Arminians
doe
with
one
mouth
teach
,
that
the
vnderstanding
is
vnresistibly
enlightned
by
God
;
that
is
,
that
knowledge
is
so
giuen
by
God
that
it
cannot
be
resisted
,
when
yet
that
knowledge
is
a
kinde
of
obedience
.
For
the
Scripture
doth
euery
where
command
vs
to
know
and
vnderstand
,
Psalme
2.10
.
Mat.
15.10
.
and
2
Tim.
2.7
.
Is
not
the
earnest
alacrity
of
the
Angels
,
to
fulfill
the
commands
of
God
,
obedience
?
yet
they
cannot
resist
God
commanding
,
nor
can
they
desire
to
resist
.
XVI
.
Lastly
,
they
heape
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
conuerted
then
they
that
are
indeede
conuerted
:
And
that
no
man
can
be
conuerted
,
before
hee
be
conuerted
indeede
.
But
this
ought
to
be
so
farre
from
seeming
absurd
,
that
on
the
contrary
,
it
is
impious
to
beleeue
that
any
one
may
be
conuerted
and
regenerated
,
but
hee
whom
God
doth
conuert
and
regenerate
,
and
to
whom
he
giueth
faith
and
the
spirit
of
adoption
;
or
that
any
one
can
be
conuerted
before
God
conuert
him
.
For
if
we
be
all
by
nature
dead
in
sinne
,
it
is
certaine
,
that
there
are
no
other
that
can
rise
out
of
that
spirituall
death
,
then
they
that
doe
indeede
rise
.
And
if
faith
and
the
spirit
of
adoption
is
a
gift
of
God
proceeding
from
his
meere
grace
;
it
is
plaine
,
that
they
at
length
can
be
conuerted
to
whom
God
doth
giue
grace
,
whereby
they
may
be
conuerted
in
act
.
And
seeing
we
are
brought
to
that
passe
,
that
there
is
no
man
who
doth
not
resist
God
calling
,
it
appeareth
that
no
man
can
be
conuerted
,
but
he
from
whom
God
hath
taken
away
this
resistance
and
hath
broke
his
hardnesse
.
Let
these
new
Semipelagians
looke
to
it
and
consider
with
what
face
they
dare
maintaine
,
that
an
vnregenerate
man
hath
power
of
conuerting
himselfe
,
before
God
conuert
him
in
act
,
and
how
they
can
defend
themselues
against
so
many
places
of
Scripture
,
and
so
many
reasons
and
proofes
,
which
we
haue
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
saluation
,
by
those
gifts
which
doe
happen
to
all
men
,
euen
to
Heathens
and
vnregenerate
persons
?
XVII
.
That
no
man
can
conuert
himselfe
before
he
be
conuerted
and
drawne
by
God
,
the
Scripture
doth
euery
where
witnesse
:
Conuert
vs
,
and
we
shall
be
conuerted
,
Ier.
31.18
.
Lament.
5.21
.
Draw
me
,
and
wee
will
runne
after
thee
,
Cant.
1.4
.
Could
the
Thiefe
conuert
himselfe
,
before
Christ
after
a
meruailous
and
vtterable
manner
changed
his
heart
,
among
so
many
occasions
of
doubting
,
and
in
the
flight
and
feare
of
the
Apostles
themselues
?
Could
Paul
conuert
himselfe
before
he
was
called
from
heauen
by
Christ
?
Surely
godly
mens
eares
are
vnacquainted
with
this
opinion
,
and
it
is
of
the
Pelagian
vaine
.
By
this
meanes
the
decree
of
God
is
abolished
,
by
which
he
determined
to
vse
the
miraculous
confession
of
the
Thiefe
to
shew
the
efficacy
of
the
death
of
Christ
,
and
his
diuine
power
in
the
very
height
of
griefes
and
reproaches
,
and
for
a
notable
euidence
of
the
election
of
grace
.
God
might
haue
beene
disappointed
of
these
ends
,
if
the
Thiefe
might
haue
conuerted
himselfe
some
years
before
.
God
indeede
did
not
hinder
that
hee
should
not
be
conuerted
:
but
whereas
all
men
of
themselues
and
of
their
owne
nature
are
vnable
to
conuert
themselues
,
concerning
those
whom
he
decreed
to
conuert
,
he
determined
with
himselfe
in
what
time
and
manner
he
would
conuert
them
.
XVIII
.
But
(
say
they
)
if
no
man
can
be
conuerted
,
but
he
whom
God
doth
conuert
in
deede
and
in
act
,
it
will
thence
follow
that
the
rest
who
are
called
,
are
called
in
vaine
,
and
that
God
should
deale
dissemblingly
and
vnwisely
,
who
should
call
them
to
saluation
,
and
yet
withdraw
the
meanes
necessary
to
obtaine
saluation
.
I
answere
,
that
this
word
withdrawing
,
doth
sufficiently
proue
how
vnfaithfully
they
deale
.
For
there
is
none
of
vs
thinkes
that
God
doth
withdraw
from
them
who
are
not
conuerted
,
the
meanes
necessary
to
saluation
:
For
if
he
should
withdraw
those
meanes
from
them
,
hee
should
take
from
them
that
which
they
had
:
But
no
vnregenerate
man
euer
had
all
the
meanes
necessary
to
saluation
.
It
is
one
thing
to
withdraw
the
meanes
necessary
to
saluation
,
and
another
thing
not
to
giue
them
.
It
is
one
thing
to
pull
out
the
eyes
of
the
blinde
,
and
it
is
another
thing
not
to
cure
him
that
is
blinde
.
It
is
sufficiently
manifest
that
God
doth
not
giue
to
all
men
,
all
the
meanes
necessary
to
saluation
:
For
there
are
infinite
people
,
to
whom
he
doth
not
send
preachers
of
the
Gospell
:
And
to
very
many
,
to
whom
the
Gospell
is
preached
hee
doth
not
giue
faith
and
the
spirit
of
Adoption
.
But
they
alone
beleeue
,
who
are
fore-ordained
to
eternall
life
,
Act.
13.
All
which
things
are
aboundantly
proued
in
the
former
Chapters
.
Neither
yet
can
God
therefore
be
accused
of
folly
or
dissembling
,
who
doth
call
those
whom
hee
knoweth
will
not
follow
,
&
to
whom
he
doth
not
giue
the
power
of
comming
.
For
hee
doth
not
deale
dissemblingly
,
nor
vnwisely
,
who
doth
require
from
man
that
which
hee
is
not
able
,
if
he
owe
it
,
and
if
man
himselfe
is
the
cause
of
his
disability
.
For
God
hath
not
lost
his
right
by
the
wickednesse
of
man
;
nor
is
he
bound
to
supply
to
all
men
the
meanes
of
paying
what
they
owe
,
and
of
performing
what
they
are
commanded
.
Nor
doth
he
vnwisely
or
dissemblingly
call
the
virgins
who
wanted
oyle
,
although
hee
would
not
administer
oyle
to
them
,
of
which
they
themselues
ought
in
time
to
haue
had
a
care
.
Neither
is
it
any
doubt
but
that
God
doth
require
from
euery
man
,
yea
,
from
the
heathen
themselues
the
perfect
obedience
of
the
law
,
which
notwithstanding
that
it
can
be
perfectly
fulfilled
by
them
,
the
Arminians
themselues
,
vnlesse
it
be
fearefully
and
doubtfully
,
dare
not
affirme
.
God
doth
not
in
vaine
call
those
whom
he
knoweth
will
not
follow
,
because
he
doth
not
deale
vainely
,
who
doth
exact
that
which
iustice
doth
require
.
Nor
is
it
equall
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
naughtinesse
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
Gospell
preached
in
vaine
to
those
that
are
obstinate
,
seeing
that
by
their
obstinacy
,
and
by
the
punishments
that
follow
it
,
the
godly
are
brought
to
a
wholesome
feare
,
and
are
turned
and
drawne
to
prayer
,
and
to
the
acknowledgement
of
the
mercy
of
God
to
them
.
God
did
not
in
vaine
send
Moses
to
Pharaoh
,
●
Z●ch.
3.
and
Ezechiel
to
the
Iewes
,
although
God
himselfe
fore-warned
that
Pharaoh
would
not
obey
Moses
,
nor
the
Iewes
Ezechiel
.
Therefore
here
is
no
absurdity
,
how
odiously
soeuer
they
cry
out
vpon
it
.
These
scoffing
men
,
that
they
might
procure
enuy
to
vs
,
doe
boastingly
cast
out
these
things
among
the
vnskilfull
common
people
,
and
doe
raise
bubbles
in
a
shell
,
which
are
blowne
away
with
the
least
breath
.
XIX
.
They
also
heape
together
reproachfull
calumnies
,
falsely
attributing
those
things
to
vs
which
we
doe
not
beleeue
:
To
wit
,
that
God
calleth
those
who
are
not
conuerted
,
purposely
and
onely
for
this
end
,
that
they
might
be
inexcusable
:
Which
thing
,
farre
be
it
from
vs
that
wee
should
say
.
Wee
say
indeede
that
this
doth
happen
,
but
wee
doe
not
say
,
that
this
is
the
onely
end
propounded
by
God
.
Wee
doe
not
thinke
that
the
reprobates
are
onely
therefore
called
that
they
might
be
made
inexcusable
,
although
by
despising
that
calling
they
bring
greater
damnation
vpon
themselues
.
God
indeede
doth
offer
his
Gospell
to
those
that
will
reiect
it
,
but
not
to
that
end
that
they
might
reiect
it
.
The
end
propounded
to
God
in
calling
those
whom
hee
knoweth
will
not
obey
,
is
to
require
that
which
they
owe
,
and
to
declare
what
is
acceptable
to
him
.
Doth
hee
not
also
call
,
warne
,
and
threaten
them
,
that
at
the
least
they
might
be
so
much
constrained
by
feare
,
that
they
might
not
hurt
those
that
are
good
;
And
that
by
the
example
of
their
stubbornenesse
,
which
goeth
not
vnpunished
,
the
godly
might
learne
to
feare
,
and
by
comparing
their
condition
with
those
to
whom
God
hath
not
vouchsafed
the
like
grace
,
they
might
more
earnestly
loue
God
for
the
prerogatiue
granted
to
them
?
XX.
These
Sectaries
obiect
againe
,
That
by
this
meanes
,
some
men
haue
matter
and
cause
of
security
ministred
to
them
,
and
of
the
contempt
of
those
meanes
which
God
is
wont
to
vse
to
worke
conuersion
,
such
as
are
the
preaching
of
the
word
,
&c.
For
if
no
man
can
conuert
himselfe
before
this
vnresistible
drawing
,
and
as
soone
as
he
is
vnresistibly
drawne
he
must
needes
be
altogether
conuerted
,
then
all
our
care
and
diligence
is
voide
and
vnprofitable
:
And
to
others
there
is
matter
of
perpetuall
doubtings
ministred
as
long
as
they
feele
no
such
drawing
.
We
haue
already
aduertised
that
this
opinion
is
falsely
laid
vpon
vs
.
That
God
doth
draw
a
man
vnresistibly
.
We
onely
say
,
that
the
elect
,
although
they
may
resist
a
long
time
,
yet
at
length
they
obey
God
calling
,
and
their
voluntary
conuersion
is
wrought
certainely
and
infallibly
,
and
that
it
cannot
come
to
passe
that
they
should
neuer
be
conuerted
,
or
being
conuerted
,
that
they
should
finally
fall
away
,
and
the
grace
of
God
should
be
at
length
extinguished
,
and
be
finally
ouercome
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
it selfe
doth
create
in
vs
care
and
diligence
.
See
I
pray
,
how
ill
these
things
square
together
,
and
how
vnfitly
it
is
said
that
the
grace
of
God
doth
hinder
godly
carefulnesse
,
seeing
that
this
carefulnesse
it selfe
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
vp
and
pricked
forward
,
giue
him
ouer
to
a
languishing
idlenesse
?
Therefore
they
doe
,
as
if
I
should
say
,
that
a
man
is
killed
by
the
resurrection
,
or
that
hee
is
blacked
ouer
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
drawne
from
the
opinion
of
Arminius
,
whereby
he
thinkes
that
some
men
are
drawne
of
God
by
a
congruent
and
agreeable
manner
and
time
,
by
which
,
they
that
are
called
doe
most
certainly
follow
.
For
I
may
say
that
by
this
doctrine
mens
consciences
are
cast
into
a
deep
sleep
:
for
there
wil
be
some
men
who
will
speake
thus
:
To
what
purpose
is
it
to
be
carefull
?
Our
endeauor
is
in
vaine
if
we
are
not
drawn
after
a
congruent
manner
.
And
I
doubt
whether
I
am
drawne
after
a
congruent
manner
,
or
no.
Hence
commeth
negligence
,
and
a
faith
floating
in
vncertainty
.
XXIII
.
That
is
no
better
which
they
adde
,
That
to
some
men
there
is
matter
of
perpetuall
doubtings
so
long
as
they
feele
no
such
drawing
.
This
absurdity
is
very
absurdly
vrged
by
the
Arminians
,
who
,
with
all
their
power
,
doe
impugne
the
certainty
of
saluation
whilest
they
command
men
to
doubt
of
perseuerance
.
For
let
vs
imagine
that
doubtings
of
saluation
are
bred
by
this
our
doctrine
:
Doe
they
condemne
that
in
vs
which
they
alow
in
themselues
?
Wee
doe
not
deny
that
doubtings
doe
sometimes
creepe
on
godly
and
good
men
,
but
yet
those
doubtings
must
needes
diminish
little
by
little
,
as
they
are
more
affected
with
the
sence
of
the
grace
of
God
,
and
as
their
faith
is
increased
.
But
it
is
not
needefull
that
he
who
is
already
conuerted
and
doth
beleeue
,
should
feele
himselfe
to
be
drawne
vnresistibly
,
that
is
,
to
be
so
drawne
as
he
cannot
resist
.
For
wee
place
the
infallible
certainty
of
conuersion
not
in
the
sence
of
man
,
who
doth
feele
that
hee
cannot
resist
,
but
in
the
decree
of
God
,
by
which
it
must
needes
be
that
they
come
to
Christ
whom
hee
hath
elected
to
saluation
.
So
the
cause
that
the
bones
of
Christ
could
not
be
broken
,
was
not
in
the
hardnesse
of
those
bones
,
but
in
the
purpose
of
God
,
who
forbad
they
should
be
broke
.
And
therefore
it
may
come
to
passe
,
that
they
who
shall
certainely
be
saued
by
the
decree
of
God
,
doe
not
certainely
know
of
their
saluation
,
and
are
often
troubled
with
rising
doubts
.
There
are
some
to
whom
,
after
many
yeeres
of
their
life
led
soberly
and
godly
,
the
confidence
of
saluation
is
at
last
giuen
them
at
their
death
.
Nor
is
it
needefull
that
the
faithfull
man
should
trie
himselfe
whether
hee
be
drawne
with
an
vnresistible
power
,
but
whether
after
serious
and
earnest
repentance
hee
doth
so
wholy
rest
himselfe
in
the
death
of
Christ
,
and
in
the
promise
of
God
,
that
thereby
he
might
be
stirred
vp
to
piety
,
and
to
the
feare
of
God
.
Whosoeuer
doth
feele
himselfe
to
be
thus
affected
,
ought
not
scrupulously
to
weigh
and
examine
the
poyses
and
drammes
of
the
efficacy
of
the
spirit
of
God
,
and
of
vnconquerable
grace
,
but
so
to
order
himselfe
,
that
he
may
represse
his
rising
doubts
by
prayer
,
and
by
the
remembrance
of
the
promises
of
God
,
and
that
hee
may
breake
and
bruise
the
serpentine
power
of
his
lusts
resisting
the
Spirit
.
XXIV
.
And
if
any
one
doth
otherwise
,
we
are
not
they
who
can
preuent
all
euils
,
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
ioyne
those
things
which
cannot
be
coupled
together
,
and
doe
make
those
things
apposite
and
agreeing
,
which
are
opposite
and
disagreeing
.
For
they
faigne
,
that
hee
that
hath
true
faith
,
may
doubt
whether
he
be
seriously
and
indeede
conuerted
.
Which
surely
is
impossible
:
for
true
faith
doth
stirre
vp
in
man
,
serious
and
true
repentance
,
and
the
loue
of
God
,
which
cannot
be
in
man
but
it
must
be
felt
.
XXVI
.
Finally
,
the
discommodities
which
these
Sectaries
doe
pick
out
of
our
doctrine
may
be
auoided
:
but
the
doctrine
of
the
Arminians
doth
enwrap
mens
consciences
,
in
vnauoydable
euills
.
For
hereby
is
man
puffed
vp
with
pride
,
teaching
,
that
man
can
separate
himselfe
:
that
he
can
conuert
himself
:
that
he
can
conuert
himself
before
he
be
conuerted
in
act
by
God
:
that
man
hath
wherof
he
may
boast
:
that
God
is
bound
to
giue
him
sufficient
grace
:
that
God
doth
giue
to
man
,
what
he
is
indebted
to
him
:
that
the
grace
of
God
is
not
the
totall
cause
of
faith
:
that
the
grace
of
God
is
subiected
to
mans
free-will
.
And
on
the
other
side
Arminianism●
doth
vexe
mens
consciences
with
a
carefull
doubting
.
For
who
can
be
certaine
of
his
saluation
,
if
our
saluation
is
not
certaine
by
the
election
and
decree
of
God
?
And
if
the
number
of
the
elect
be
not
certaine
by
the
will
of
God
?
Or
if
God
hath
elected
no
man
,
but
being
considered
as
already
dead
?
Or
if
the
certainty
of
saluation
doth
rest
on
the
strength
of
free-will
,
in
the
power
whereof
it
is
to
perseuere
,
or
not
to
perseuere
?
to
beleeue
or
not
to
beleeue
?
to
cause
that
God
should
be
partaker
of
his
desire
,
or
should
faile
of
his
propounded
end
?
Surely
if
there
be
place
giuen
to
this
deadly
doctrine
,
faith
and
Christian
humilitie
is
lost
.
For
it
must
needs
be
that
they
must
be
most
doubtfull
,
who
are
most
proud
.
It
must
needes
be
that
the
expectation
of
those
men
must
hang
in
suspence
,
who
make
the
will
of
man
,
a
floating
and
vnstable
thing
,
the
foundation
of
their
hope
.
Surely
Satan
doth
therefore
puffe
vp
these
men
with
pride
,
that
they
might
be
burst
in
pieces
,
and
doth
lift
them
vp
on
high
,
that
being
cast
downe
from
on
high
,
he
might
more
grieuously
break
them
and
crush
them
to
pieces
.
XXVII
.
But
to
that
our
obiection
,
by
which
we
said
,
That
if
God
doth
worke
in
vs
onely
by
the
manner
of
perswasion
,
he
is
not
the
efficient
cause
of
faith
,
but
onely
the
stirrer
vp
thereof
by
the
manner
of
an
obiect
;
as
Satan
himselfe
doth
make
it
manifest
,
who
is
not
the
efficient
cause
of
the
sinne
of
man
,
although
he
doth
stirre
vp
and
instigate
,
and
worke
effectually
in
the
sonnes
of
rebellion
;
to
this
obiection
the
Arminians
answere
nothing
:
But
they
obiect
on
the
contrary
side
,
If
God
(
say
they
)
doth
conuert
those
which
are
his
(
which
are
farre
the
lesser
part
)
vnresistibly
,
and
Satan
doth
auert
and
turne
away
the
greater
part
resistibly
,
therin
Satan
is
of
more
power
then
God
,
who
by
lesse
and
inferiour
helpes
can
execute
his
purpose
in
many
more
men
.
These
good
men
doe
alwaies
put
that
their
word
vnresistibly
,
for
certainely
and
infallibly
.
But
to
the
purpose
,
I
deny
that
they
whom
God
doth
draw
and
effectually
conuert
,
are
fewer
then
they
whom
Satan
doth
auert
and
turne
away
.
Indeede
it
is
not
to
be
doubted
but
that
some
in
the
beginnings
of
their
conuersion
,
are
remoued
from
that
beginning
by
the
subtlety
of
Satan
;
But
these
are
but
few
in
comparison
of
them
who
neuer
felt
any
assaults
,
or
pricks
of
repentance
:
Satan
doth
not
auert
these
,
seeing
these
are
auerse
by
their
owne
nature
.
And
whatsoeuer
Satan
doth
is
but
small
in
comparison
of
the
efficacy
of
the
spirit
of
God
in
the
elect
.
For
Satan
found
men
prone
to
sinne
,
and
thrust
them
foreward
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
owne
.
Certainly
it
is
a
greater
thing
to
heale
a
few
that
are
deadly
wounded
,
then
to
exacerbate
and
make
more
angry
&
grieuous
the
wounds
of
many
,
and
to
poure
vinegar
on
the
Vlcer
:
It
is
farre
more
easie
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
exclaime
,
that
mans
nature
is
auerted
and
ouerthrowne
,
while
it
is
necessarily
determined
and
limited
to
one
thing
.
I
answere
;
If
by
the
word
necessitie
be
vnderstood
not
constraint
nor
naturall
necessitie
(
such
as
is
the
poise
and
inclination
of
all
heauy
things
to
the
center
of
the
world
,
)
but
an
infallible
certainty
,
and
that
voluntary
and
spontaneus
,
by
such
a
necessity
nature
is
not
ouerthrowne
.
The
nature
of
Angels
is
necessarily
determined
and
limited
to
that
which
is
good
,
and
yet
it
is
not
therefore
ouerthrowne
.
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
cleaue
vnto
Saul
,
1
Sam.
10.26
.
The
will
of
Esau
yeelding
with
a
suddaine
change
to
the
embracing
of
his
brother
,
Gen.
33.
The
will
of
the
Thiefe
crucified
with
Christ
;
and
of
Paul
,
in
the
very
point
of
conuersion
,
were
determined
&
limited
to
one
thing
;
and
yet
force
was
not
therefore
offered
to
their
free-will
,
or
their
nature
destroyed
.
The
vehemency
of
him
that
is
thirstie
mouing
him
to
the
drinke
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
ouerthrowne
.
God
hath
some
secret
and
vnperceiueable
meanes
,
by
which
he
can
bow
mans
will
,
the
liberty
thereof
being
vntouched
.
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
obiect
of
Predestination
.
THe
twefth
Article
of
the
confession
of
the
Church
of
France
,
is
this
;
We
beleeue
that
God
out
of
that
corruption
and
generall
curse
into
which
all
men
were
plunged
,
doth
free
those
whom
in
his
eternall
and
immutable
counsell
he
elected
,
of
his
meere
goodnesse
and
mercy
,
in
our
Lord
Iesus
Christ
,
without
the
consideration
of
workes
;
leauing
the
rest
in
the
same
corruption
and
damnation
,
to
shew
forth
,
in
these
his
iustice
;
and
in
them
the
riches
of
his
mercy
:
For
none
of
them
are
better
then
others
,
before
God
hath
separated
them
,
&c.
Iohn
Caluin
in
his
Comentary
vpon
the
ninth
Chapter
of
the
Epistle
to
the
Romanes
,
speaking
of
Iacob
and
Esau
in
the
wombe
,
hath
these
words
;
God
in
the
defiled
nature
of
man
,
such
as
was
in
man
,
could
consider
nothing
whereby
be
might
be
induced
to
doe
good
to
it
;
when
therefore
he
saith
that
both
of
them
had
done
neither
good
nor
euill
,
that
also
is
to
be
added
which
he
doth
presuppose
,
to
wit
,
that
they
were
both
the
sonnes
of
Adam
,
by
nature
sinners
,
indued
not
with
a
mite
of
righteousnesse
.
Esau
was
iustly
reiected
,
because
he
was
naturally
the
childe
of
wrath
;
yet
least
any
scruple
should
remaine
,
as
if
his
condition
had
beene
the
worse
for
the
beholding
of
any
sinne
or
vice
,
it
was
expedient
that
his
sinnes
should
be
no
lesse
excluded
then
his
vertues
.
It
is
true
indeede
,
that
the
neare
cause
of
reprobation
is
,
because
we
are
all
cursed
in
Adam
.
The
same
Caluin
in
his
Booke
of
the
eternall
predestination
of
God
,
in
the
beginning
of
the
Epistle
,
which
is
set
before
the
booke
.
The
free
Election
of
God
(
saith
he
)
is
,
whereby
he
adopted
to
himselfe
out
of
mankinde
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
perseuere
,
are
not
seperated
by
the
Predestination
and
fore-knowledge
of
God
from
that
masse
of
perdition
and
destruction
,
and
therefore
are
not
called
according
to
his
purpose
.
Pag.
691.
I
would
know
if
Esay
and
Iacob
should
haue
beene
left
to
their
common
nature
,
what
good
workes
God
should
haue
found
in
Iacob
,
more
then
in
Esau
.
Surely
they
both
by
the
hardnesse
of
their
stony
heart
,
would
haue
alike
refused
saluation
offered
.
In
the
same
place
;
When
Paul
tooke
that
for
granted
,
which
is
incredible
to
these
good
Diuines
,
that
all
men
are
equally
vnworthy
,
that
alike
corruption
of
nature
is
in
all
men
,
hee
thence
safely
determined
that
God
doth
by
his
free
purpose
elect
whomsoeuer
he
electeth
.
In
the
same
place
that
of
Austin
is
most
true
;
That
those
that
are
redeemed
are
seperated
from
those
that
perish
,
onely
by
grace
,
whom
the
common
Masse
,
deriued
from
the
same
originall
,
had
ioyned
together
to
destruction
.
Pag.
965.
He
doth
witnesse
,
that
God
prepared
the
vessels
of
mercy
for
his
glory
:
if
this
be
speciall
to
the
elect
,
it
is
manifest
that
the
rest
are
sitted
to
destruction
,
because
being
left
to
their
nature
,
they
are
certainely
deuoted
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
intire
,
decreed
what
afterwards
should
come
to
passe
;
and
that
now
hee
chose
out
of
the
perished
Masse
whom
he
would
.
He
mocketh
Austin
,
and
all
that
are
like
him
,
that
is
,
all
the
godly
,
who
doe
thinke
that
God
after
he
fore-knew
the
vniuersall
ruine
of
mankinde
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
owne
worth
;
for
it
is
as
much
as
if
he
should
say
:
Because
our
heauenly
father
found
nothing
worthy
of
Election
in
the
whole
seede
of
Adam
,
he
turned
his
eyes
vpon
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
preuaile
with
the
faithfull
,
that
therefore
God
adopted
vs
in
Christ
to
his
heauenly
inheritance
,
because
in
our selues
we
were
not
capable
of
this
excellency
.
And
Section
7.
If
any
one
aske
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
vpon
vs
with
these
words
;
Why
God
from
the
beginning
predestinated
some
men
to
death
,
who
when
they
were
not
,
could
not
deserue
the
iudgement
of
death
:
Instead
of
an
answer
,
we
may
againe
aske
them
;
What
they
thinke
God
is
indebted
to
man
,
if
he
will
esteeme
him
according
to
his
owne
nature
?
As
we
are
all
defiled
with
sinne
,
we
cannot
but
be
odious
to
God
;
and
that
not
in
a
tyrannicall
cruelty
,
but
in
the
most
equall
respect
of
iustice
:
And
if
all
they
whom
God
doth
predestinate
to
death
,
are
by
a
naturall
condition
obnoxious
and
subiect
to
the
iudgement
of
death
;
of
what
iniustice
(
I
pray
you
)
of
his
towards
them
can
they
complaine
?
Let
all
the
sonnes
of
Adam
come
,
let
them
contend
and
dispute
with
their
Creatour
,
because
by
his
eternall
prouidence
they
were
appointed
to
perpetuall
calamity
before
their
generation
:
What
could
they
speake
against
this
defence
,
when
as
God
shall
on
the
contrary
side
call
them
to
the
knowledge
of
themselues
?
If
all
are
taken
out
of
the
(
corrupted
Masse
)
it
is
no
meruaile
if
they
lye
vnder
damnation
.
Hieronymius
Zanchius
.
Miscellan.
Lib
3.
In
his
Treatise
of
the
Saints
,
at
the
end
of
the
first
Chapter
,
hath
these
words
;
Generall
Predestination
,
(
that
is
,
the
predestination
of
all
men
)
is
the
eternall
,
most
wise
,
and
immutable
decree
of
God
,
by
which
he
determined
with
himselfe
from
eternity
;
first
,
to
create
all
men
iust
and
wise
,
according
to
his
image
and
likenesse
,
and
to
permit
that
they
being
tempted
by
Sathan
,
should
of
their
owne
free-will
fall
into
sinne
,
and
should
fall
into
the
pit
of
eternall
death
,
as
the
most
iust
stipend
of
their
sinne
:
Secondly
,
of
his
grace
by
Christ
,
to
free
some
of
them
out
of
the
pit
of
sinne
and
death
by
certaine
meanes
,
and
to
accompany
them
with
his
spirit
whom
he
freed
,
and
at
length
to
giue
them
eternall
life
;
and
to
others
(
he
decreed
)
not
to
vouchsafe
this
grace
,
but
rather
to
blinde
them
and
harden
them
with
Sathan
,
and
to
destroy
them
with
eternall
destruction
,
&c.
The
same
man
in
the
same
place
:
The
speciall
predestination
of
the
elect
,
is
the
eternall
,
most
wise
,
and
immutable
decree
of
God
,
whereby
he
determined
with
himselfe
from
eternity
,
according
to
the
good
pleasure
of
his
will
,
freely
to
deliuer
by
Christ
,
some
certaine
and
set
men
,
fallen
with
all
the
rest
into
the
deepe
pit
of
sinne
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
ought
to
be
considered
by
vs
;
to
wit
,
that
God
from
eternity
determined
by
a
firme
decree
,
first
to
create
all
men
,
then
to
suffer
them
to
fall
into
sinne
,
and
for
sinne
to
be
obnoxious
to
eternall
death
;
Lastly
,
to
free
(
by
that
meanes
which
he
hath
freed
)
some
men
by
Christ
,
and
to
giue
them
eternall
life
,
but
to
reiect
the
rest
from
this
grace
,
and
being
left
in
their
sinnes
at
length
to
punish
them
eternally
for
their
sinnes
.
Bucer
vpon
the
ninth
Chapter
to
the
Romanes
:
They
that
will
plainly
and
simply
follow
Gods
word
may
easily
free
themselues
from
these
things
,
for
they
stick
fast
to
this
that
God
doth
witnesse
of
himselfe
,
viz.
that
he
out
of
mankinde
,
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
Theologicall
Common
places
,
loco
de
Praedestin
.
doth
repeate
these
words
more
then
once
:
It
is
certaine
that
this
is
the
cause
of
Reprobation
,
to
wit
,
sinne
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
needes
be
therefore
that
we
seeke
the
respect
of
our
election
in
God
electing
.
For
the
sence
of
our
owne
basenesse
and
deprauation
doth
driue
vs
thither
.
Dauid
said
;
What
is
man
that
thou
art
mindfull
of
him
,
and
the
son
of
man
that
thou
didst
predestinate
him
when
thou
didst
fore-know
that
he
would
be
euill
and
depraued
?
Dauid
Paraeus
in
his
commentary
on
the
ninth
chapter
to
the
Romanes
,
Page
eight
hundred
and
sixeteene
,
will
haue
Iacob
and
Esau
to
be
considered
as
sinners
by
God
electing
.
The
cause
(
saith
he
)
was
the
eternall
purpose
of
God
,
whereby
he
determined
to
make
such
difference
of
them
.
Esau
was
wicked
,
and
Iacob
was
no
lesse
wicked
;
for
they
were
both
conceiued
in
sinne
:
and
yet
God
loued
the
one
and
hated
the
other
:
not
for
any
inherent
or
fore-seene
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
masse
he
seperated
some
from
others
,
by
choosing
these
and
leauing
the
rest
:
which
purpose
is
called
Predestination
,
containing
vnder
it
,
Election
and
Abiection
.
The
Pastors
of
the
Walachrian
Churches
,
in
their
Epistle
,
doe
with
one
consent
thus
define
Predestination
This
is
the
opinion
of
them
who
cleaue
to
the
old
and
receiued
confession
of
our
Churches
.
That
God
from
eternity
according
to
the
immutable
good
pleasure
of
his
will
,
decreed
to
saue
some
men
,
whom
by
his
meere
bounty
in
Christ
Iesus
,
he
seuered
out
of
corrupted
mankinde
,
&c.
Iohn
Piscator
,
a
most
rigorous
maintainer
of
Predestination
out
of
the
entire
and
vncorrupted
Masse
,
and
of
reprobation
without
the
beholding
of
sinne
,
hath
very
lately
set
forth
a
treatise
digested
into
ten
Aphorismes
,
the
second
whereof
is
conceiued
in
these
words
.
This
Predestination
hath
two
species
or
kindes
,
the
one
whereof
is
called
Election
,
the
other
Reprobation
,
by
a
Metonimy
of
the
effect
.
For
election
and
reprobation
are
properly
referred
to
mankinde
already
made
and
fallen
,
but
Metonimically
the
decree
it selfe
of
Electing
or
Reprobating
is
so
named
.
The
learned
man
doth
at
length
see
that
it
must
needes
be
,
that
in
election
and
reprobation
,
man
be
considered
as
already
fallen
,
and
in
the
corrupted
Masse
:
But
he
hath
deuised
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
Synode
of
Dordt
,
in
the
seuenth
Canon
doth
thus
define
election
.
Election
is
the
vnchangeable
purpose
of
God
,
by
which
,
before
the
foundation
of
the
world
,
according
to
the
free
good
pleasure
of
his
will
,
of
his
meere
grace
he
hath
chosen
out
of
all
mankinde
to
saluation
in
Christ
,
a
certaine
and
set
number
of
men
,
neither
better
nor
more
worthy
then
others
,
but
lying
in
the
common
misery
with
others
,
and
fallen
from
originall
righteousnesse
into
sinne
and
destruction
by
their
owne
fault
,
&c.
The
same
Fathers
in
the
15.
Canon
of
Reprobation
doe
thus
speake
.
The
holy
Scripture
doth
manifest
and
commend
vnto
vs
this
eternall
and
free
grace
,
especially
when
it
doth
further
witnesse
that
not
all
men
are
elected
,
but
that
some
are
not
elected
,
or
are
passed
by
in
the
eternall
election
of
God
.
To
wit
,
those
whom
God
according
to
his
free
,
iust
,
vnreprouable
,
and
immutable
good
pleasure
decreed
to
leaue
in
the
common
misery
,
into
which
they
had
cast
themselues
by
their
owne
fault
,
and
not
to
giue
to
them
sauing
faith
,
and
the
grace
of
conuersion
,
&c.
FINIS
.