unusefull especially to such who wanting either will or abilities to peruse larger discourses may yet be allured by their words which are smoother then oyle to tast the poyson of Aspes that is under their lips Satan hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths where to hide and methods how to broach his lies and never did any of his Emissaries employ his received talents with more skill and diligence then our Arminians labouring earnestly in the first place to in still some errors that are most plausible intending chiefly an introduction of them that are more palpable knowing that if those be for a time suppressed untill these be well digested they will follow of their owne accord wherefore I have endeavoured to lay open to the view of all some of their foundation errors not usually discussed on which the whole inconsistent superstructure is erected whereby it will appeare how under a most â—â—ine pretence of furthering Piety they have prevaricated against the very grounds of Christianitie wherein First I have not observed the same method in handling each particular Controversie but followed such severall waies as seemed most convenient to cleere the truth and discover their heresies Secondly some of their errors I have not touched at all as those concerning universall grace justification the finall Apostacy of true beleevers because they came not within the compasse of my proposed method as you may see Chap. 1. where you have the summe of the whole discourse Thirdly I have given some instances of their opposing the received Doctrine of the Church of England contained in divers of the 39. Articles which would it did not yeeld us iust cause of further complaint against the iniquitie of those times whereinto we were lately fallen Had a poor Puritan offended against halfe so many Canons as they opposed Articles he had forfeited his livelihood if not endangered his life I would I could heare any other probable reason why divers Prelates were so zealous for the discipline and so negligent of the Doctrine of the Church but because the one was reformed by the word of God the other remaining as we found it in the times of Popery Fourthly I have not purposely undertaken to answer any of their Arguments referring that labour to a further designe even a clearing of our Doctrine of reprobation and of the administration of Gods providence towards the Reprobates and over all their actions from those calumnious aspersions they cast upon it but concerning this I feare the discouragements of these wofull dayes will leave me nothing but a desire that so necessary a worke may finde a more able Pen IOHN OVVEN Arma Vt omnis controversia dirimatur per verbum Dei consilium hoc suspectum videre debet non uno nomine pernitiosum est Remon vindic ad Videl p. 30. 1. Lib. Arbitrium 2. Contingentia 3. Indifferentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle nolle 4. Supremum actus sui dominium 5. Ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independens in agendo divinam 1. Voluntatem mutabilem 2 Scientiam fallibilem conjecturalem 3. Providentiam otiosam Constituentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Specimen Primus Copiarum impetus in Campo qui de nomine alterius ducis Lib. Arbit dicitur seu humanarum actionum ditio Vtrinque autem á voluntate humana remota confossa jacent 1. Coactio 2. Necessitas absoluta interna 3. Mera seu solitaria spontaneitas Arma Ad Legem ad Prophetas Scrutamini Scripturas Iohan. 5. 39. 1. Decretum absolutum immutabile 2. Praescientia infallibilis 3. Providentia per 1. Sustentationem 2. Determinationem 3. Gubernationem 4. Directionem summe efficaâ— quibus omnem creaturam 1. Essentiam 2. Subsistentiam 3. Motionem 4. Determinationem ad actum 5. Efficientiam in agendo realem debere necesse est 1. Lib. Arbit 2. Integritas naturae 3. Lumen naturale 4. Actus elicitus 5. Faciens quod in se est 6. Faedus novum universale 7. Vires credendi per lapsum non amissae 8. Potentia active obedientialis ad bonum morale 9. Suasio moralis Lingua nostra praevaleamus labia nostra penes nos sunt quis esset nobis Dominus Psal 12. His tu gradibus Romule Arpin ascendisti in coelum Dei munus est quod vivimus nostrum vero quod bene sancteque vivimus fortunam a Deo petendam à seipso sumendam esse sapientiam Quia sibi quisque virtutem aâ—quirit nemo de sapientibus de ea gratias Deo egit Impetus copiarum secundus circa gratiam naturam ubi adversis frontibus cominus pugnatur Campus autem hic status naturae post lapsum vocetur cujus loca praecipua quae in mappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delineantur sunt 1. Reatus primi peccati 2. Corruptio naturae 3. Mors spiritualis ubi multa mortuorum sepulchra e quibus resurgente Christo exierunt pauci 4. Impotentia credendi 5. Caecitas intellectus 6. Pravitas voluntatis 7. Obduratio cordis 8. Aversio à bono incommutabili 9. Propensio ad bonum commutabile 1. Praedestinatio gratuita 2. Meritum Christi 3. Operatio Spiritus 4. Gratia efficax 5. Infusio habituum 6. Vocatio secundum immutabile dei proposituÌ„ 7. Evangelium Iesu Christi 8. Liber vitae Non nobis Domine non nobis sed nomini tuo da honorem Psal 114. Nam quos praescivit etiam praedestinavit conformandos imagini filii sui ut is sit primogenitus inter multos fratres quos vero praedestinavit eos etiam vocavit quos vocavit eos etiam iustificavit quos justificavit eos etiam glorificavit Rom. 8. Cui soli sapienti gloria sit per Iesum Christum in secula Reader SOme sheets of this Treatise being printed after the first draught of the Authour and a great part of it in his absence makes it require thy courtesie favourably to correct any misprinting or greater oversight that may prejudice the sense thereof to take notice also of these follow Errata but account them as not committed because corrected PAg. 17. l 9. read mutability p. 25. l. 5 dele and p. 29. l. 23. r. cap. p. 34. l. 17. for essence r. esteeme p. 36. l 21 22. r. his law cannot possibly aime at nothing p. 37. l. 20. d. it p. 40. l. 5. r. tolerable l 6. r. them p. 42. l. 1. r. and yet it is not l. 2. d yet l. 8. d neither l. 22. r. that we p. 44. l 18. or no. in p. 45. l. 24. r. not unneces 〈◊〉 〈◊〉 corrupted p. 53. l. 15. r. can be deriv p. 56. l. 25. r. as equall an as p. 59. l. 3 â— r. laid downe p. 62. l. 25. us first p. 63. l. 2. for events r deserts p. 68. l. 27. of God in p. 78. l 36. r. sinners deserve p. 116. l. 12. r. for granted p. 119. l. 12. by those p. 120. l. 25. r. his will and heavenly instructions p. 128. l. 1.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A DISPLAY OF ARMINIANISME BEING A DISCOVERY of the old Pelagian Idol Free-will with the new Goddesse Contingency advancing themselves into the Throne of the God of heaven to the prejudice of his Grace Providence and Supreme Dominion over the children of men Wherein the maine errors of the Arminians are laid open by which they are fallen off from the received Doctrine of all the Reformed Churches with their opposition in divers particulars to the Doctrine established in the Church of England Discovered out of their owne writings and confessions and confuted by the Word of God By Iohn Owen Master of Arts of Queens Colledge in Oxon. Produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob Isa 41. 21. Woe unto him that striveth with his Maker let the pot sheards strive with the potsheards of the earth Chap. 45. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constant apud Socrat. Lib. 1. Cap. 10. LONDON Printed by I. L. for Phil. Stephens at the golden Lion in Pauls Church-yard 1643. TO THE RIGHT HONOVRABLE THE LORDS AND GENTLEMEN OF THE COMMITTEE FOR RELIGION THe many ample testimonies of zealous reverence to the providence of God as well as affectionate care for the priviledges of men which have beene given by this Honourable Assembly of Parliament incourage the adorers of the one no lesse then the Lovers of the other to vindicate that also from the incroachments of men And as it was not doubtlesse without divine disposition that those should be the chiefest Agents in robbing men of their priviledges who had nefariously attēpted to spoile God of his providence so we hope the same All-ruling hand hath disposed of them to be glorious instruments of re-advancing his right and supreme dominion over the hearts of men whose hearts he hath prepared with courage and constancy to establish men in their inviolated rights by reducing a sweet Harmony between awfull Sovereigntie and a well moderated libertie Now the first of these being demandated to your particular care I come unto you with a Bill of Complaint against no small number in this Kingdome who have wickedly violated our interest in the providence of God and have attempted to bring in the forreigne power of an old Idol to the great prejudice of all the true subjects and servants of the most High My accusation I make good by the evidence of the fact joyned with their owne confessions And because to wave the imputation of violent intrusion into the dominion of another they lay some claime and pretend some title unto it I shall briefely shew how it is contrary to the expresse termes of the Great Charter of heaven to have any such power introduced amongst men Your knowne Love to truth and the Gospel of Christ makes it altogether needlesse for me to stirre you up by any motives to hearken to this just Complaint and provide a timely remedy for this growing evill especially since experience hath so cleerely taught us here in England that not onely eternall but temporall happinesse also dependeth on the flourishing of the Truth of Christs Gospel Iustice and Religion were alwaies conceived as the maine Columnes and upholders of any State or Common-wealth like two pillars in a building whereof the one cannot stand without the other nor the whole fabricke without them both As the Philosopher spake of Logick and Rhetoricke they are Artes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutually ayding each other and both ayming at the same end though in different manners so they without repugnancie concurre and sweetely fall in one with another for the reiglement and direction of every person in a Common-wealth to make the whole happy and blessed and where they are both thus united there and onely there is the blessing in assurance whereof Hezekiah rejoyced Truth and Peace An agreement without Truth is no Peace but a covenant with Death a league with Hell a conspiracie against the Kingdome of Christ a stout rebellion against the God of Heaven and without Iustice great Common-wealths are but great troopes of Robbers Now the result of the one of these is civill Peace of the other Ecclesiasticall betwixt which two there is a great sympathie a strict connexion having on each other a mutuall dependence Is there any disturbance of the State it is usually attended with Schismes and factions in the Church and the divisions of the Church are too often even the subversions of the Common-wealth Thus it hath beene ever since that unhappy difference betweene Cain and Abel which was not concerning the bounds and limits of their inheritance nor which of them should be heire to the whole world but about the Dictates of Religion the offering of their sacrifices This fire also of dissention hath beene more stirred up since the Prince of Peace hath by his Gospel sent the Sword amongst us for the preaching thereof meeting with the strong holds of Satan and the depraved corruption of humane nature must needs occasion a great shaking of the earth But most especially distracted Christendome hath found fearefull issues of this discord since the proud Romish Prelates have sought to establish their hell-broached errors by inventing and maintaining uncharitable destructive censures against all that oppose them which first causing Schismes and distractions in the Church then being helped forwards by the blindnesse and cruelty of ambitious Potentates have raised war of nation against nation witnesse the Spanish Invasion of 88. of a people within themselves as in the late Civill wars of France where after divers horrible Massacres many chose rather to die Souldiers then Martyrs And Oh that this truth might not at this day be written with the blood of almost expiring Ireland Yea it hath lastly descended to dissention betwixt private parties witnesse the horrible murder of Diazius whose brains were chopt out with an axe by his own brother Alphonsus for forsaking the Romish Religion what rents in State what grudgings hatreds and exasperations of mind among private men have happened by reason of some inferiour differences we all at this day grieve to behold tantum Religio potuit suadere malorum most concerning then is it for us to endevour obedience to our Saviours precept of seeking first the kingdome of God that we may be partakers of the good things comprised in the promise annexed were there but this one Argument for to seek the peace of the Church because thereon depends the peace of the Common wealth it were sufficient to quicken our utmost industry for the attaining of it Now what peace in the Church without Truth all conformitie to any thing else is but the agreement of Herod and Pilate to destroy Christ and his Kingdome neither is it this or that particular truth but the whole Counsell of God revealed unto us without adding or detracting whose embracement is required to make our Peace firme and stable No halting betwixt Iehovah and Baal Christ and Antichrist as good be all
Philistine and worshippers of Dagon as to speake part the language of Ashdod and part the language of the Iewes hence hence hath been the rise of all our miseries of all our dissentions whilest factious men laboured every day to commend themselves to them who sate aloft in the Temple of God by introducing new Popish Arminian errors whose Patronage they had wickedly undertaken who would have thought that our Church would ever have given entertainment to these Belgicke Semipelagians who have cast dirt upon the faces and raked up the ashes of all those great and pious soules whom God magnified in using as his instruments to reforme his Church to the least of which the whole troope of Arminians shall never make themselves equall though they swell till they breake what benefit did ever come to this Church by attempting to prove that the chiefe part in the severall degrees of our salvation is to be ascribed unto our selves rather then God which is the head and summe of all the Controversies between them and us and must not the introducing and fomenting of a doctrine so opposite to that truth our Church hath quietly enjoyed ever since the first reformation necessarily bring along with it Schismes and dissentions so long as any remaine who love the truth or esteeme the Gospel above preferment Neither let any deceive your Wisdomes by affirming that they are differences of an inferiour nature that are at this day agitated between the Arminians and the Orthodox Divines of the reformed Church be pleased but to cast an eye on the following instances and you will finde them hewing at the very root of Christianity Consider seriously their denying of that fundamentall Article of Originall sin Is this but a small escape in Theologie why what need of the Gospel what need of Christ himselfe if our nature be not guilty depraved corrupted neither are many of the rest of lesse importance surely these are not things in quibus possimus dissentire salva pace ac charitate as Austin speaks about which we may differ without losse of peace or charitie one Church cannot wrap in her communion Austin and Pelagius Calvine and Arminius I have here onely given you a taste whereby you may judge of the rest of their fruit mors in olla mors in olla their doctrine of the finall apostasie of the elect of true beleevers of a wavering haesitancy concerning our present grace and future glory with divers others I have wholly omitted those I have produced are enough to make their abettors uncapable of our Church communion the Sacred bond of peace compasseth onely the unitie of that Spirit which leadeth into all truth We must not offer the right hand of fellowship but rather proclaime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy warre to such enemies of Gods providence Christs merit and the powerfull operation of the holy Spirit neither let any object that all the Arminians do not openly professe all these errours I have recounted let ours then shew wherein they differ from their Masters we see their owne confessions we know their arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths and crafts of Satan we know the several wayes they have to introduce and insinuate their Heterodoxies into the mindes of men with some they appeare onely to dislike our doctrine of reprobation with others to claime an allowable libertie of the will but yet for the most part like the Serpent where ever she gets in her head she will wriggle in her whole body sting and all give but the least admission and the whole poyson must be swallowed What was the intention of the maintainers of these strange assertions amongst us I know not whether the efficacie of errour prevailed really with them or no or whether it were the better to comply with Popery and thereby to draw us back againe unto Egypt but this I have heard that it was affirmed on knowledge in a former Parliament that the introduction of Arminianisme amongst us was the issue of a Spanish consultation it is a strange story that learned Zanchius tels us how upon the death of the Cardinall of Lorraigne there was found in his Study a note of the names of divers Germane Doctors and Ministers being Lutherans to whom was paid an annuall pension by the assignment of the Cardinall that they might take pains to oppose the Calvinists and so by cherishing dissention reduce the people againe to Popery If there be any such amongst us who upon such poore inconsiderable motives would be wonne to betray the Gospel of Christ God grant them repentance before it be too late however vpon what grounds with what intentions for what ends soever these Tares have been sowed amongst us by envious men the hope of all the piously learned in the Kingdome is that by your effectuall care and diligence some meanes may be found to root them out Now God Almightie increase and fill your whole Honourable Societie with wisedome zeale knowledge and all other Christian graces necessary for your great calling and employments which is the daily prayer of Your most humble and devoted servant IOHN OVVEN To the Christian Reader READER THou canst not be such a stranger in our Izrael as that it should be necessary for me to acquaint thee with the first sowing and spreading of these Tares in the Field of the Church much lesse to declare what divisions and thoughts of heart what open bitter contentions to the losse of Ecclesiasticall peace have beene stirred up amongst us about them onely some few things relating to this my particular endeavour I would willingly premonish thee of First Never were so many prodigious errours introduced into a Church with so high a hand and so little opposition as these into ours since the nation of Christians was known in the world the chiefe cause I take to be that which Aeneas Sylvius gave why more maintained the Pope to be above the Councel then the Councel above the Pope because Popes gave Archbishopricks Bishopricks c. but the Councels sued in forma pauperis and therefore could scarse get an Advocate to plead their cause the fates of our Church having of late devolved the government thereof into the hands of men tainted with this poyson Arminianisme became backed with the powerfull Arguments of praise and preferment and quickly prevailed to beat poore naked truth into a corner It is high time then for all the lovers of the old way to oppose this innovation prevailing by such unworthy means before our breach grow great like the Sea and there be none to heale it My intention in this weake indeavour which is but the undigested issue of a few broken houres too many causes in these furious malignant dayes continually interrupting the course of my studies is but to stirre up such who having more leasure and greater abilities will not as yet move a finger to help vindicate oppressed Truth In the meane time I hope this discovery may not be
to do what he will then grant him to be contented to do what he may and not much repine at his hard condition certainly if but for this favour he is a debtor to the Arminians theeves give what they do not take having robbed God of his power they will yet leave him so much goodnesse as that he shall not be troubled at it though he be sometimes compelled to what he is very loath to do how doe they and their fellows the Iesuits exclaime upon poore Calvin for sometimes using the harsh word of compulsion describing the effectuall powerfull working of the providence of God in the actions of men but they can fasten the same terme on the will of God and no harme done surely he will one day plead his own cause against them but yet blame them not si violandum est ius regnandi causa violandum est it is to make themselves absolute that they thus cast off the yoke of the Almightie and that both in things concerning this life and that which is to come they are much troubled that it should be said that every one of us bring along with us into the world an unchangeable preordination of life and death eternall for such a supposall would quite overthrow the maine foundation of their heresie viz. that men can make their election voide and frustrate as they joyntly lay it down in their Apologie nay it is a dreame saith Dr. Iackson to thinke of Gods decrees concerning things to come as of acts irrevocably finished which would hinder that which Welsingius laies down for a truth to wit that the elect may become reprobates and the reprobates elect now to these particular sayings is their whole doctrine concerning the decrees of God inasmuch as they have any reference to the actions of men most exactly conformable as First their distinction of them into peremptory and not peremptory termes rather used in the citations of litigious courts then as expressions of Gods purpose in sacred Scripture is not as by them applyed compatible with the unchangeablenesse of Gods eternall purposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they or temporary beleevers are elected though not peremptorily with such an act of Gods will as hath a coexistence every way commensurate both in its originall continuance and end with their fading faith which sometimes like Ionas gourd is but filia unius noctis in the morning it flourisheth in the evening it is cut down dried up and withereth a man in Christ by faith or actually beleeving which to do is as they say in every one 's own power is in their opinion the proper object of election of election I say not peremptory which is an act pendent expecting the finall perserverance and consummation of his faith and therefore immutable because man having fulfilled his course God hath no cause to change his purpose of crowning him with reward thus also as they teach a man according to his infidelitie whether present and removeable or obdurate and finall is the only object of reprobation which in the latter cause is peremptory and absolute in the former conditionall and alterable it is the qualities of faith and unbeliefe on which their election and reprobation doe attend Now let a faithfull man elected of God according to his present righteousnesse apostate totally from grace as to affirme that there is any promise of God implying his perseverance is with them to overthrow all religion and let the unbeleeving reprobate depose his incredulitie and turne himselfe unto the Lord answerable to this mutation of their conditions are the changings of the purpose of the Almightie concerning their everlasting estate againe suppose these two by alternate courses as the doctrine of Apostacie maintaineth they may should returne each to their former estate the decrees of God concerning them must againe be changed for it is injust with him either not to elect him that beleeves though it be but for an houre or not to reprobate unbeleevers now what unchangeablenesse can we affixe to these decrees which it lies it in the power of man to make as inconstant as Euripus making it beside to be possible that all the members of Christs Church whose names are written in heaven should within one houre be enrolled in the blacke book of damnation Secondly as these not-peremptory decrees are mutable so they make the peremptory decrees of God to be temporall finall impenitencie say they is the only cause and the finally unrepenting sinner is the only object of reprobation peremptory and irrevocable as the Poet thought none happy so they thinke no man to be elected or a reprobate before his death now that denomination he doth receive from the decree of God concerning his eternall estate which must necessarily then be first enacted the relation that is betweene the act of reprobation and the person reprobated importeth a coexistence of denomination when God reprobates a man he then becomes a reprobate which if it be not before he hath actually fulfilled the measure of his iniquitie and sealed it up with the talent of finall impenitencie in his death the decree of God must needs be temporall the just judge of all the world having till then suspended his determination expecting the last resolution of this changeable Proteus nay that Gods decrees concerning mens eternall estates are in their judgement temporall and not beginning untill their death is plaine from the whole course of their doctrine especially where they strive to prove that if there were any such determination God could not threaten punishments or promise rewards Who say they ean threaten punishment to him whom by a peremptory decree he will have to be free from punishment it seemes he cannot have determined to save any whom he threatens to punish if they sinne which is evident he doth all so long as they live in this world which makes God not only mutable but quite deprives him of his foreknowledge and makes the forme of his decree run thus if man will beleeve I determine he shall be saved if he will not I determine he shall be damned that is I must leave him in the meane time to doe what he will so I may meet with him in the end Thirdly they affirme no decree of Almightie God concerning men is so unalterable but that all those who are now in rest or misery might have had contrary lots that those which are damned as Pharaoh Iudas c. might have been saved and those which are saved as the blessed Virgin Poten Iohn might have been damned which must needs reflect with a strong charge of mutabilitie on Almightie God who knoweth who are his divers other instances in this nature I could produce whereby it would be further evident that these innovators in Christian religion doe overthrow the eternitie and unchangeablenesse of Gods decrees but these are sufficient to any discerning man and I will adde in the close an
his life for his friends for his sheepe for them that were given him of his Father but now it should seeme he was ordained to be a King when it was altogether uncertaine whether he should ever have any subjects to be a head without a body or to such a Church whose collection and continuance depends wholly and solely on the will of men These are doctrines that I beleeve searchers of the Scripture had scarse ever been acquainted withall had they not lighted on such Expositors as teach that the only cause why God loveth or chooseth any person is because the honesty faith and pietie wherewith according to Gods command and his own dutie he is endued are acceptable to God which though we grant it true of Gods consequent or approving love yet surely there is a divine love wherewith he looks upon us otherwise when he gives us unto Christ else either our giving unto Christ is not out of love or we are pious just and faithfull before we come unto him that is we have no need of him at all against either way though we may blot these testimonies out of our hearts yet they will stand still recorded in holy Scripture viz. that God so loved us when we were his enemies Rom. 5. 8. sinners vers 10. of no strength that he sent his only begotten Sonne to die that we should not perish but have life everlasting Ioh. 3. 16. but of this enough Fourthly Another thing that the Article asserteth according to the Scripture is that there is no other cause of our election but Gods own counsell it recounteth no motives in us nothing impelling the will of God to choose some out of mankinde rejecting others but his own decree that is his absolute will and good pleasure so that as there is no cause in any thing without himselfe why he would create the world or elect any at all for he doth all these things for himselfe for the praise of his own glory so there is no cause in singular elected persons why God should choose them rather then others he looked upon all mankinde in the same condition vested with the same qualifications or rather without any at all for it is the children not yet borne before they do either good or evill that are chosen or reiected his free grace embracing the one and passing over the other yet here we must observe that although God freely without any desert of theirs chooseth some men to be partakers both of the end and the means yet he bestoweth faith or the means on none but for the merit of Christ neither doe any attaine the end or salvation but by their own faith through that righteousnesse of his the free grace of God notwithstanding choosing Iacob when Esau is rejected the only antecedent cause of any difference betweene the elect and reprobates remaineth firme and unshaken and surely unlesse men were resolved to trust wholly to their own bottomes to take nothing gratis at the hands of God they would not endeavour to rob him of his glory of having mercy on whom he will have mercy of loving us without our desert before the world began if we must claime an interest in obtaining the temporall acts of his favour by our own indeavours yet oh let us grant him the glory of being good unto us only for his own sake when we were in his hand as the clay in the hand of the potter what made this piece of clay fit for comely service and not a vessell wherein there is no pleasure but the power and will of the framer it is enough yea too much for them to repine and say why hast thou made us thus who are vessels fitted for wratth let not them who are prepared for honour exalt themselves against him and sacrifice to their own nets as the sole providers of their glory but so it is humane vilenesse will still be declaring it selfe by claiming a worth no way due unto it of a furtherance of which claim if the Arminians be not guiltie let the following declaration of their opinions in this particular determine We confesse say they roundly that faith in the consideration of God choosing us unto salvation doth precede and not follow as a fruit of election so that whereas Christians have hitherto beleeved that God bestoweth faith on them that are chosen it seemes now it is no such matter but that those whom God findeth to beleeve upon the stocke of their own abilities he afterwards chooseth Neither is faith in their judgement only required as a necessary condition in him that is to be chosen but as a cause moving the will of God to elect him that hath it as the will of the Iudge is moved to bestow a reward on him who according to the law hath deserved it as Grevinchovius speaks which words of his indeed Corvinus strives to temper but all in vaine though he wrest them contrary to the intention of the Author for with him agree all his fellows the one only absolute cause of election is not the will of God but the respect of our obedience saith Episcopius At first they required nothing but faith and that as a condition not as a cause then perseverance in faith which at length they began to call obedience comprehending all our dutie to the precepts of Christ for the cause say they of this love to any person is the righteousnesse faith and pietie wherewith he is endued which being all the good works of a Christian they in effect affirme a man to be chosen for them that our good works are the cause of election which whither it were ever so grossely taught either by Pelagians or Papists I something doubt And here observe that this doth not thwart my former assertion where I shewed that they deny the election of any particular persons which here they seeme to grant upon a fore-sight of their faith and good workes for there is not any one person as such a person notwithstanding all this that in their judgement is in this life elected but onely as he is considered with those qualifications of which he may at any time divest himselfe and so become againe to be no more elected then Iudas The summe of their Doctrine in this particular is laid by one of ours in a Tract intituled Gods love to mankinde c. a Booke full of palpable ignorance grosse sophistrie and abominable blasphemie whose Authour seemes to have proposed nothing unto himselfe but to rake all the dunghils of a few the most invective Arminians and to collect the most filthy scumme and pollution of their railings to cast upon the truth of God and under I know not what selfe-coyned pretences belch out odious blasphemies against his holy name The summe saith he of all these speeches he cited to his purpose is That there is no decree of saving men but what is built on Gods fore-knowledge of the good actions of men No decree no