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 misâ—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 * 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
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 one 's 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
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 propâ—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
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 breâ—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
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 Apostie 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure 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
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
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 purchaâ—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
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 Rhegiū 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
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 Perâ—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
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 gui ty 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