originall pravitie in the heart will minde and understanding Ephes 4. 18. Rom. 12. 2. Gen. 6. 5. Thirdly by those which positively decypher this naturall depravation 1 Corinth 2. 14. Rom. 8. 7. or Fourthly that place it in the flesh or whole man Rom. 6. 6. Gal. 5. 16. so that it is not a bare imputation of anothers fault but an intrinsecall adjacent corruption of our nature it selfe that we call by this name of originall sinne but alas it seemes we are too large carvers for our selves in that wherewith we will not be contented the Arminians deny all such imputation as to heavy a charge for the pure unblameable condition wherein they are brought into this world they deny I say that they are guiltie of Adams sinne as sinning in him or that his sinne is any way imputed unto us which is their second assault upon the truth of this Article of faith Adam sinned in his owne proper person and there is no reason why God should impute that sinne of his unto infants saith Boreus The nature of the first Covenant the right and power of God the comparison instituted by the Apostle between Adam and Christ the divine constitution whereby Adam was appointed to be the head fountaine and origen of all humane kinde are with him no reasons at all to perswade it For it is against equitie saith their Apologie that one should be counted guiltie for a sinne that is not his owne that he should be reputed nocent who in regard of his owne will is truly innocent and here Christian Reader behold plaine Pelagianisme obtruded on us without either welt or guard men on a sudden made pure and truly innocent notwithstanding all that naturall pollution and corruption the Scripture every where proclaimes them to be replenished withall neither is the reason they intimate of any value that their wils assented not to it and which a little before they plainly urge It is say they against the nature of sinne that that should be counted a sinne or be imputed as a sinne to any by whose own proper will it was not committed which being all they have to say they repeat it over and over in this case it must be voluntary or it is no sinne but I say this is of no force at all for first Saint Iohn in his most exact definition of sinne requires not voluntarinesse to the nature of it but only an obliquitie a deviation from the rule it is an anomie a discrepancie from the Law which whither voluntary or no it skils not much but sure enough there is in our nature such a repugnancie to the Law of God so that secondly if originally we are free from a voluntary actuall transgression yet we are not from an habituall voluntary digression and exorbitancy from the Law but thirdly in respect of our wils we are not thus innocent neither for we all sinned in Adam as the Apostle affirmeth now all sinne is voluntary say the Remonstrants and therefore Adams transgression was our voluntary sinne also and that in divers respects First In that his voluntary act is imputed to us as ours by reason of the covenant which was made with him on our behalfe but because this consisting in an imputation must needs be extrinsecall unto us therefore secondly we say that Adam being the roote and head of all humane kinde and we all branches from that root all parts of that body whereof he was the head his will may be said to be ours we were then all that one man we were all in him and had no other will but his so that though that be extrinsecall unto us considered as particular persons yet it is intrinsecall as we are all parts of one common nature as in him we sinned so in him we had a will of sinning thirdly Originall sinne is a defect of nature and not of this or that particular person whereon Alvarez grounds this difference of actuall and originall sinne that the one is alwayes committed by the proper will of the sinner to the other is required only the will of our first parent who was the head of humane nature Fourthly It is hereditary naturall and no way involuntary or put into us against our wils it possesseth our wils and inclines us to voluntary sins I see no reason then why Corvinus should affirme as he doth that it is absurd that by one mans disobedience many should be made actually disobedient unlesse he did it purposely to contradict St. Paul teaching us that by one mans disobedience many were made sinners Rom. 5. 19. Paulus ait Corvinus negat eligite cui credatis choose whom you will beleeve St. Paul or the Arminians the summe of their indeavour in this particular is to cleare the nature of man from being any way guiltie of Adams actuall sin as being then in him a member and part of that body whereof he was the head or from being obnoxious unto an imputation of it by reason of that Covenant which God made with us all in him so that denying as you saw before all inherent corruption and pravitie of nature and now all participation by any means of Adams transgression me thinks they cast a great aspersion on Almighty God however he dealt with Adam for his own particular yet for casting us his most innocent posteritie out of Paradise it seemes a hard case that having no obliquitie or sinne in our nature to deserve it nor no interest in his disobedience whose obedience had been the means of conveying so much happinesse unto us we should yet be involved in so great a punishment as we are For that we are not now by birth under a great curse and punishment they shall never be able to perswade any poore soul who ever heard of Paradise or the garden where God first placed Adam and though all the rest in their judgement be no great matter but an infirmitie and languor of nature or some such thing yet what ever it be they confesse it lights on us as well as him We confesse say they that the sinne of Adam may be thus farre said to be imputed to his posteritie inasmuch as God would have them all borne obnoxious to that punishment which Adam incurred by his sinne or permitted that evill which was inflicted on him to descend on them Now be this punishment what it will never so small yet if we have no demerit of our own nor interest in Adams sinne it is such an act of injustice as we must reject from the most holy with a God forbid farre be it from the Iudge of all the world to punish the righteous with the ungodly if God should impute the sinne of Adam unto us and thereon pronounce us obnoxious to the curse deserved by it if we have a pure sinlesse unspotted nature even this could scarse be reconciled with that rule of his proceeding in justice with the sonnes of men the soule that sinneth it shall
CHAP. V. Whether the will and purpose of God may be resisted and he be frustrate of his intentions BY the former steps is the Altar of Ahaz set on the right hand of the Altar of God the Arminian Idol in a direct opposition exalted to an equall pitch with the power and will of the most high I shall now present unto you the spirit of God once more contending with the towring imaginations of poore mortals about a transcendent priviledge of greatnesse glory and power for having made his decrees mutable his prescience fallible and almost quite devested him of his providence as the summe and issue of all their endeavours they affirme that his will may be resisted he may faile of his intentions be frustrate of his ends he may and doth propose such things as he neither doth nor can at any time accomplish and that because the execution of such acts of his will might haply clash against the freedome of the wills of men which if it be not an expression of spirituall pride above all that ever the devill attempted in heaven divines doe not well explicate that sinne of his now because there may seeme some difficultie in this matter by reason of the severall acceptations of the will of God especially in regard of that whereby it is affirmed that his law and precepts are his will which alas we all of us too often resist or transgresse I will unfold one distinction of the will of God which will leave it cleare what it is that the Arminians oppose for which we count them worthy of so heavy a charge Divinum velle est eius esse say the Schoolemen The will of God is nothing but God willing not differing from his essence secundum rem in the thing it selfe but only secundum rationem in that it importeth a relation to the thing willed the essence of God then being a most absolute pure simple act or substance his will consequently can be but simply one whereof we ought to make neither division nor distinction if that whereby it is signified were taken alwayes properly and strictly for the eternall will of God the differences hereof that are usually given are rather distinctions of the signification of the word then of the thing In which regard they are not onely tolerably but simply necessary because without him it is utterly impossible to reconcile some places of Scripture seemingly repugnant in the 22. Chapter of Genesis v. 2. God commandeth Abraham to take his onely sonne Isaac and offer him for a burnt offering in the land of Moriah Here the words of God are declarative of some will of God unto Abraham who knew it ought to be and little thought but that it should be performed but yet when he actually addressed himself to his dutie in obedience to the will of God he receiveth a countermand vers 12. that he should not lay his hand upon the childe to sacrifice him the event plainly manifesteth that it was the will of God that Isaac should not be sacrificed and yet notwithstanding by reason of his command Abraham seemes before bound to beleeve that it was well-pleasing unto God that he should accomplish what he was enjoyned if the will of God in the Scripture be used but in one acceptation here is a plaine contradiction Thus God commands Pharaoh to let his people goe could Pharaoh thinke otherwise nay was he not bound to beleeve that it was the will of God that he should dismisse the Israelites at the first hearing of the message yet God affirmes that he would harden his heart that he should not suffer them to depart untill he had shewed his signes and wonders in the land of Egypt to reconcile these and the like places of Scripture both the ancient Fathers and Schoolemen with moderne Divines doe affirme that the one will of God may be said to be divers or manifold in regard of the sundry manners whereby he willeth those things to be done which he willeth as also in other respects and yet taken in its proper signification is simply one and the same the vulgar distinction of Gods secret and revealed will is such as to which all the other may be reduced and therefore I have chosen it to insist upon The secret will of God in his eternall unchangeable purpose concerning all things which he hath made to be brought by certaine means to their appointed ends of this himselfe affirmeth that his counsell shall stand and he will doe all his pleasure Isaiah 46. 10. this some call the absolute efficacious will of God the will of his good pleasure alwayes fulfilled and indeed this is the only proper eternall constant immutable will of God whose order can neither be broken nor its law transgressed so long as with him there is neither change nor shadow of turning The revealed will of God containeth not his purpose and decree but our dutie not what he will doe according to his good pleasure but what we should doe if we will please him and this consisting in his word his precepts and promises belongeth to us and our children that we may doe the will of God now this indeed is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which God willeth then his will but tearmed so as we call that the will of a man which he hath determined shall be done This is the will of him that sent me that every one which seeth the sonne and beleeveth on him may have everlasting life saith our Saviour Ioh. 6. 40. that is this is that which his will hath appointed hence it is called voluntas signi or the signe of his will Metaphorically only called his will saith Aquinas for in as much as our commands are the signes of our wils the same is said of the precepts of God This is the rule of our obedience and whose transgression makes an action sinfull for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is the transgression of a law and that such a law as is given to the transgressor to be observed now God hath not imposed on us the observation of his eternall decree and intention which as it is utterly impossible for us to transgresse or frustrate so were we unblameable if we should a Master requires of his servant to doe what he commands not to accomplish what he intends which perhaps he never discovered unto him nay the commands of superiours are not alwayes signes that the commander will have the things commanded actually performed as in all precepts for triall but only that they who are subjects to this command shall be obligd to obedience as farre as the sense of it doth extend hoc clarum est in praeceptis divinis saith Durand c. and this is cleere in the commands of God by which we are obliged to doe what he commandeth and it is not alwayes his pleasure that the thing it selfe in regard of the event shall yet be accomplished as we
Counsels edicts decrees of Emperours wherein that hereticall doctrine of denying this originall corruption is condemned cursed and exploded now amongst those many motives they had to proceed so severely against this heresie one especially inculcated deserves our consideration viz. That it overthrew the necessitie of Christs coming into the world to redeeme mankinde it is sinne onely that makes a Saviour necessary and shall Christians tollerate such an errour as by direct consequence inferres the coming of Iesus Christ into the world to be needlesse my purpose for the present is not to alleadge any testimonies of this kinde but holding my selfe close to my first intention to shew how farre in this Article as well as others the Arminians have Apostated from the pure doctrine of the word of God the consent of Orthodox Divines and the Confession of this Church of England In the ninth Article of our Church which is concerning originall sinne I observe especially foure things First that it is an inherent evill the fault and corruption of the nature of every man Secondly that it is a thing not subject or conformable to the Law of God but hath in it selfe even after Baptisme the nature of sinne Thirdly that by it we are averse from God and inclined to all manner of evill Fourthly that it deserveth Gods wrath and damnation all which are frequently and evidently taught in the word of God and every one denyed by the Arminians as it may appeare by these instances in someof them First That it is an inherent sinne and pollution of nature having a proper guilt of its owne making us responsable to the wrath of God and not a bare imputation of anothers fault to us his posteritie which because it would reflect upon us all with a charge of a native imbecillitie and insufficiency to good is by these self-idolizers quite exploded Infants are simply in that estate in which Adam was before his fall saith Venator Neither is it all considerable whether they be the children of beleevers or of heathens and infidels for infants as infants have all the same innocency say they joyntly in their Apologie nay more plainly it can be no fault wherewith we are born in which last expression these bold innovators with one dash of their pens have quite overthrowne a sacred verity an Apostolike Catholike fundamentall Article of Christian Religion but truly to me there are no stronger Arguments of the sinfull corruption of our nature then to see such nefarious issues of unsanctified hearts let us looke then to the word of God confounding this Babylonish designe First That the nature of man which at first was created pure and holy after the image of God endowed with such a rectitude and righteousnesse as was necessary and due unto it to bring it unto that supernaturall end to which it was ordained is now altogether corrupted and become abominable sinfull and averse from goodnesse and that this corruption or concupiscence is originally inherent in us and derived from our first parents is plentifully delivered in holy writ as that which chiefly compels us to a self-deniall and drives us unto Christ Behold I was shapen in iniquitie and in sinne did my mother conceive me saith David Psal 51. 5. Where for the praise of Gods goodnesse towards him he begins with the confession of his native perversenesse and of the sinne wherein he was wrapped before he was born neither was this peculiar to him alone he had it not from the particular iniquitie of his next progenitors but by an ordinary propagation from the common parent of us all though in some of us Satan by this Pelagian attempt by hiding the disease hath made it almost incurable for even those infants of whose innocency the Arminians boast are uncleane in the verdict of Saint Paul 1 Cor. 7. 14. if not sanctified by an interest in the Promise of the Covenant and no uncleane thing shall enter into the kingdome of heaven The weaknesse of the members of infants is innocent and not their souls they want nothing but that the members of their bodies are not as yet ready instruments of sinne they are not sinfull only by an externall denomination accounted so because of the imputation of Adams actuall transgression unto them for they have all an uncleannesse in them by nature Iob 14. 4. from which they must be cleansed by the washing of water and the word Ephes 5. 20. their whole nature is overspread with such a pollution as is proper only to sinne inherent and doth not accompany sinne imputed as we may see in the example of our Saviour who was pure immaculate holy undefiled and yet the iniquity of us all was imputed unto him hence are those phrases of washing away sinne Acts 22. 16. of cleansing filth 1 Pet. 3. 21. Titus 3. 5. something there is in them as soone as they are borne excluding them from the kingdome of heaven for except they also be borne againe of the spirit they shall not enter into it Ioh. 3. 5. Secondly The opposition that is made between the righteousnesse of Christ and the sinne of Adam Rom. 5. which is the proper seat of this doctrine sheweth that there is in our nature an inbred sinfull corruption for the sinne of Adam holds such relation unto sinners proceeding from him by naturall propagation as the righteousnesse of Christ doth unto them who are borne againe of him by spirituall regeneration but we are truly intrinsecally and inherently sanctified by the spirit and grace of Christ and therefore there is no reason why being so often in this Chapter called sinners because of this originall sinne we should cast it off as if we were concerned only by an externall denomination for the right institution of the comparison and its Analogie quite overthrows the solitary imputation Thirdly All those places of Scripture which assert the pronnesse of our nature to all evill and the utter disabilitie that is in us to doe any good that wretched opposition to the power of godlinesse wherewith from the wombe we are replenished confirmes the same truth but of these places I shall have occasion to speake hereafter Fourthly The flesh in the Scripture phrase is a qualitie if I may so say inherent in us for that with its concupiscence is opposed to the spirit and his holinesse which is certainly inherent in us now the whole man by nature is flesh for that which is borne of the flesh is flesh Ioh. 3. 6. it is an inhabiting thing a thing that dwelleth within us Rom. 7. 17. in briefe this vitiosity sinfulnesse and corruption of our nature is laid open First by all those places which cast an aspersion of guilt or desert of punishment or of pollution on nature it selfe as Ephes 2. 1 2 3. We are dead in trespasses and sinnes being by nature children of wrath as well as others being wholly incompassed by a sinne that doth easily beset us Secondly by them which fixe this
in regard of his owne will is truly innocent God neither doth nor can in iustice appoint any to hell for originall sinne Rem Apol. It is perversly spoken that originall sinne makes any one guiltie of death Armin. We no way doubt to affirme that never any one was damned for originall sinne Corvinus CHAP. VIII Of the state of Adam before the fall or of originall Righteousnesse IN the last Chapter we discovered the Arminian attempt of readvancing the corrupted nature of man into that state of innocency and holinesse wherein it was at first by God created in which designe because they cannot but discerne that the successe is not answerable to their desires and not being able to deny but that for so much good as we want having cast it away or evill of sinne that we are subject unto more then we were at our first creation we must be responsable for to the justice of God they labour to draw down our first parents even from the instant of their forming into the same condition wherein we are ingaged by reason of corrupted nature but truly I feare they will scarse obtaine so prosperous an issue of their endeavour as Mahomet had when he promised the people he would call a mountaine unto him which miracle when they assembled to behold but the mountaine would not stirre for all his calling he replyed if the mountaine will not come to Mahomet Mahomet will goe to the mountaine and away he packed towards it but we shall finde that our Arminians can neither themselves climbe the high mountaine of innocency nor yet call it down into the valley of sinne and corruption wherein they are lodged we have seene already how vaine and frustrate was their former attempt let us now take a view of their aspiring insolence in making the pure creatures of God holy and undefiled with any sinne to be invested with the same wretchednesse and perversenesse of nature with our selves It is not my intention to enter into any curious discourse concerning the state and grace of Adam before his fall but only to give a faithfull assent to what God himselfe affirmed of all the works of his hands they were exceeding good no evill no deformitie or any thing tending thereunto did immediately issue from that fountaine of goodnesse and wisdome and therefore doubtlesse man the most excellent worke of his hands the greatest glory of his Creator was then without spot or blemish endued with all those perfections his nature and state of obedience was capable of and carefull we must be of casting any aspersions of defect on him that we will not with equall boldnesse ascribe to the image of God Nothing doth more manifest the deviation of our nature from its first institution and declare the corruption wherewith we are polluted then that propensitie which is in us to every thing that is evill that inclination of the flesh which lusteth alwayes against the spirit that lust and concupiscence which fomenteth conceiveth hatcheth bringeth forth and nourisheth sinne that perpetuall pronenesse that is in unregenerate nature to every thing that is contrary to the pure and holy Law of God now because neither Scripture nor experience will suffer Christians quite to deny this pravitie of our nature this aversenesse from all good and propensitie to sinne the Arminians extenuate it as much as they are able affirming that it is no great matter no more then Adam was subject unto in the state of innocency but what did God create in Adam a pronenesse unto evill was that a part of his glorious image in whose likenesse he was framed yea saith Corvinus By reason of his creation man had an affection to what was forbidden by the Law but yet this seemes injustice that God should give a man a law to keepe and put upon his nature a repugnancy to that law as one of them affirmed at the Synod of Dort No saith the former Author Man had not been fit to have had a law given unto him had he not been endued with a propension and naturall inclination to that which is forbidden by the law but why is this so necessary in men rather then Angels no doubt there was a law a rule for their obedience given unto them at their first creation which some transgressed when others kept it inviolate had they also a propensitie to sinne concreated with their nature had they a naturall affection put upon them by God to that which was forbidden by the law let them only who will be wise beyond the word of God affixe such injustice on the righteous Iudge of all the earth but so it seemes it must be There was an inclination in man to sin before the fall though not altogether so vehement and inordinate as it is now saith Arminius hitherto we have thought that the originall righteousnesse wherein Adam was created had comprehended the integritie and perfection of the whole man not only that whereby the body was obedient unto the soule and all the affections subservient to the rule of reason for the performance of all naturall actions but also a light uprightnesse and holinesse of grace in the minde and will whereby he was enabled to yeeld obedience unto God for the attaining of that supernatural end whereunto he was created No but originall righteousnesse say our new Doctors was nothing but a bridle to helpe keepe mans inordinate concupiscence within bounds so that the faculties of our souls were never indued with any proper innate holinesse of their owne In the spirituall death of sinne there are no spirituall gifts properly wanting in the will because they were never there say the sixe Collocutors at the Hague The summe is man was created with a nature not only weak and imperfect unable by its native strength and endowments to attaine that supernaturall end for which he was made and which he was commanded to seeke but depraved also with a love and desire of things repugnant to the will of God by reason of an inbred inclination to sinning It doth not properly belong to this place to shew how they extenuate those gifts also with which they cannot deny but that he was indued and also deny those which he had as a power to beleeve in Christ or to assent unto any truth that God should reveale unto him and yet they grant this priviledge to every one of his posterity in that depraved condition of nature whereinto by sinne he cast himselfe and us we have all now a power of beleeving in Christ that is Adam by his fall obtained a supernaturall endowment farre more excellent then any he had before and let them not here pretend the universalitie of the new covenant untill they can prove it and I am certaine it will be long enough but this I say belongs not to this place only let us see how from the word of God we may overthrow the former odious heresie God in the beginning created man
in his owne image Gen. 1. 26. that is upright Eccles 7. 29. indued with a nature composed to obedience and holinesse that habituall grace and originall righteousnesse wherewith he was invested was in a manner due unto him for the obtaining of that supernaturall end whereunto he was created an universall rectitude of all the faculties of his soule advanced by supernaturall graces enabling him to the performance of those duties whereunto they were required is that which we call the innocency of our first parents our nature was then enclined to good only and adorned with all those qualifications that were necessary to make it acceptable unto God and able to doe what was required of us by the law under the condition of everlasting happinesse Nature and grace or originall righteousnesse before the fall ought not to be so distinguished as if the one were a thing prone to evill resisted and quelled by the other for both complyed in a sweet union and harmony to carry us along in the way of obedience to eternall blessednesse no contention betweene the flesh and the spirit but as all other things at theirs so the whole man joyntly aymed at his own chiefest good having all means of attaining it in his power that there was then no inclination to sinne no concupiscence of that which is evill no repugnancy to the Law of God in the pure nature of man is proved because First The Scripture describing the condition of our nature at the first creation thereof intimates no such propensitie to evill but rather an holy perfection quite excluding it we are created in the image of God Gen. 1. 27. in such a perfect uprightnesse as is opposite to all evill inventions Eccles 7. 29. to which image when we are againe in some measure renewed by the grace of Christ Colos 3. 10. We see by the first fruits that it consisted in righteousnesse and holinesse in truth and perfect holinesse Ephes 4. 24. Secondly An inclination to evill and a lusting after that which is forbidden is that inordinate concupiscence wherewith our nature is now infected which is every where in the Scripture condemned as a sinne Saint Paul in the seventh to the Romans affirming expressely that it is a sinne and forbidden by the Law vers 1. producing all manner of evill and hindering all that is good a body of death vers 24 and Saint Iames maketh it even the wombe of all iniquitie Iames 1. 14 15. surely our nature was not at first yoked with such a troublesome inmate where is the uprightnesse and innocency we have hitherto conceived our first parents to have enjoyed before the fall a repugnancy to the law must needs be a thing sinfull an inclination to evill to a thing forbidden is an anomie a deviation and discrepancy from the pure and holy law of God we must speake no more then of the state of innocency but only of a short space wherein no outward actuall sins were committed their proper root if this be true was concreated with our nature is this that obedientiall harmony to all the commandements of God which is necessary for a pure and innocent creature that hath a law prescribed unto him by which of the ten precepts is this inclination to evill required is it by the last thou shalt not covet or by that summe of them all thou shalt love the Lord thy God with all thy heart c. is this all the happinesse of Paradise to be turmoyled with a nature swelling with aboundance of vaine desires and with a maine streame carried headlong to all iniquitie if its violent appetite be not powerfully kept in by the bit and bridle of originall righteousnesse So it is we see with children now and so it should have been with them in Paradise if they were subject to this rebellious inclination to sinne Thirdly and principally whence had our primitive nature this affections to those things that were forbidden it this rebellion repugnancy to the law which must needs be an anomie and so a thing sinfull there was as yet no demerit to deserve it as a punishment what fault is it to be created The operation of any thing which hath its original with the being of the thing it self must needs proceed from the same cause as doth the essence or being it self as the fires tending upwards relates to the same original with the fire and therefore this inclination or affection can have no other Author but God by which means he is entitled not only to the first sinne as the efficient cause but to all the sins in the world arising from thence plainly and without any strained consequencies he is made the author of sinne for even those positive properties which can have no other fountaine but the authour of Nature being set on evill are directly sinfull And here the Idoll of free-will may triumph in this victory over the God of heaven heretofore all the blame of sinne lay upon his shoulders but now he begins to complaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is God and the fate of our creation that hath placed us in this condition of naturally affecting that which is evill backe with all your charges against the ill government of this new Deitie within his imaginary dominion what hurt doth he doe but incline men unto evill and God himselfe did no lesse at the first but let them that will rejoyce in these blasphemies it sufficeth us to know that God created man upright though he hath sought out many inventions so that in this following dissonancy we cleave to the better part S. S. So God created man in his own image in the likenesse of God created he him male and female created he them Gen 1. 27. Put on the new man which is renewed in knowledge after the image of him that made him Colos 3. 10. which after God is created in righteousnesse and true holinesse Ephes 4. 24. Loe this onely have I found that God hath made man upright but he hath sought out many inventions Eccles 7. â—9 By one man sinne entered into the world and death by sinne Rom. 5. 12. Let no man say when he is tempted I am tempted of God for God tempteth no man but every one is tempted when he is drawne away of his own lust Iam. 1. 13. 14. Lib. Arbit There was in man before the fall an inclination to sinning though not so vehement and inordinate as now it is Armin. God put upon man a repugnancy to his law Gesteranus in the Synod Man by reason of his creation had an affection to those things that are forbidden by the Law Corvinus The will of man had never any spirituall endowments Rem Apol. It was not fit that man should have a law given him unlesse he had an naturall inclination to what was forbidden by the Law Corvinus CHAP. IX Of the death of Christ and of the efficacie of his merits THe summe of those Controversies wherewith the Arminians and