The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy

CHAP. XIX.

The election of particular persons in respect of faith fore∣seene is confuted. It is prooued that men are not elected for faith, but to faith.

OVt of the great abundance of places which the holy Scripture doth supply to vs, we wil tithe and choose out some that are most cleare and most weighty.

I. Saint Paul to the Ephesians, Chapter 1. vers. 3.4. hath these words, God hath blessed vs with all spirituall blessings in heauenly places in Christ, according as he hath chosen vs in him, before the foundation of the world. The Apostle doth plainely enough teach, that spirituall blessings, and therefore faith, are giuen vs according to the eternall election, & as we were elected. Whence it followeth, that election is necessarily before these blessings, both in order and time. So hee that saith, that the Souldiers receiued their donatiue and bene∣uolence, as it seemed good to their Generall, doth manifestly say, that first it seemed good to the Gene∣rall before it was done, and that the certaine and ab∣solute will of the Generall went before this largesse and gift. Neither are those words of lesse moment which

follow: He elected vs in Christ before the foundation of the world, that we should be holy and without blame before him, in loue. You see that we are elected to holinesse, and not from holinesse, or for holinesse; and if we be elected to holinesse, then also are we elected to faith, wherein our holinesse chiefly consists. It cannot be de∣nyed that faith is a part of our holines, vnlesse by him, who also denieth, that incredulity in the prophane is a part of their prophanenesse and vice: For by faith we are not onely sanctified efficiently, but also formal∣ly; no otherwise then the wall is formally whited by the white colour. And if the Arminians could get it granted, that the holinesse which is spoken of here, doth consist onely in charity, yet they would effect nothing, nor would it euer the lesse be proued out of this place, that we are chosen to faith; for he that is elected to charity, is necessarily elected to faith, which begets charity, Gal. 5.6. Nor is it credible, that any one is elected to one part of holinesse, and not to the other.

Being beate therefore from hence, they seeke other refuges. Arnoldus. p. 66. by elect, would haue they that are called to be vnderstood; as if election and calling were the same thing: but many are called, few are chosen, Matth. 20. Therefore among these elect (if Arnoldus be beleeued) there will be many reprobates; neither will this election be opposed to reprobation. The same man, pag. 142. doth contend, that these elect are the faithfull, which is false in that sense he takes it, to wit, that they are considered as being already faithfull, when they are elected: For how can they that are considered as being faithfull, be elected to holinesse,

seeing in that they are faithfull, they are already holy? Paul indeede speakes to the Ephesians, whom hee cal∣leth faithfull and blessed: but not, if now they were faithfull and blessed, they were therefore faithfull be∣fore they were elected.

This good man therefore hath deuised another sub∣tilty, and would haue Paul to speake not of the electi∣on of particular persons, but of the election, whereby any one people is elected to the calling, by the Gos∣pell. If this be true, it must needes be, that among the elect, before the foundation of the world, there were many reprobates: But the following words doe not admit this interpretation; for the Apostle saith, we are elected, that we should be without blame, in loue. He will haue vs to be elect, that we might endeauour to holinesse and good workes: Now good workes are of particular men, and not of a Nation; neither by the elect can here be vnderstood, the nations admit∣ted into the couenant, seeing Saint Paul includes him∣selfe in this number, Hath chosen vs in Christ, &c. Ar∣noldus himselfe doth sufficiently declare how little he trusts to this exposition, while hee ioynes another which ouerthrowes this: He saith, that here it is spo∣ken of the election to glory, and therefore by holinesse, would haue saluation vnderstood: But the Apostle doth fitly preuent this starting hole; for hee addes, that we might be holy and blamelesse; but to be blame∣lesse is a vertue, and not saluation it selfe: Then also Paul expounds, how wee are holy, to wit in charity, nor in the fruition and enioying of glory. He vnder∣stands the dueties of charity which are exercised in this life, vnto which to be exhorted after this life is

needelesse. Finally, by their so various and diuers ex∣positions, which ouerthrow one another, they doe sufficiently confesse, that they haue nothing wherein they may be constant: And because they cannot ma∣ster vs by the weight of their expositions, they en∣deauour to ouerwhelme vs by the multitude of them.

It is of small importance, that from this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, blamelesse, they gather, that it is spo∣ken of the perfection after this life: For the Apostle will haue vs to be blamelesse, euen in this life, as, Phi∣lippians 2.15. Where he commands vs to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blamelesse, and harmelesse, in the midst of a crooked and peruerse generation. Certainly, when the Apostle saith, that we might be blamelesse in charity; it is manifest, that he doth not speake of the Saints en∣ioying glory, where there is no place for reprehen∣sion, nor for exhortation, to the duties of charitie. There is no little force in the following verse: He pre∣destinated vs to the adoption of children, by Iesus Christ. Out of this place I thus reason: Those whom God predestinated to adoption, he hath predestinated al∣so to the spirit of adoption, to be giuen them, and this is nothing else but to predestinate them to faith; for the spirit of adoption is it that beareth witnesse in our hearts, that we are the sonnes of God, Rom. 8. and this testimony is faith it selfe. It is true indeede, that God appointeth no man to adoption, but whom God con∣sidereth, as one that by his gift will be faithfull; but the same may also be said of those that are appointed to faith, which is appointed to none but whom God considereth as one that will be faithfull: And surely

they are grosely deceiued, who thinke that the faith∣full are appointed to the adoption of children, see∣ing in that they are faithfull, they are already chil∣dren: This Saint Iohn teacheth, chapter 1. To them that beleeued, he gaue this prerogatiue, to be the sonnes of God.

II. Agreeable to this place are also many other, 1 Cor. 7.25. I haue obtained mercy of the Lord to be faith∣full, not because he considered me as already faith∣full, Iohn 15.16. I haue chosen you, that you should bring forth fruit: therefore he did not choose vs, considered as already faithfull, and therefore as already bea∣ring fruit. Should wee imagine, that Christ speakes here onely of the election of the Apostles to their A∣postleship? I thinke there is none of so impudent a face, who can deny that the same thing may be spo∣ken of any of the elect, whereof there is none whom God hath not elected, that hee might be godly and good: euen as also there is no man, who is not of a shamelesse countenance, who will deny that all the following documents and lessons, doe belong to all the faithfull: These things I commend you, that you loue one another: If the world hate you, you know that it hath hated me firsh, &c.

III. Not vnlike this, is that which the Apostle saith, 2 Thes. 2.13. God hath chosen you to saluation by sanctifi∣cation of the spirit, and beleefe of the truth. He saith that we are elected to obtaine saluation by faith, not for faith, and so faith is after election, and a certaine me∣dium, or middle thing, betweene election and sal∣uation.

IV. The words of Ananias to S. Paul, Act 22.14.

are consonant to this; God hath chosen thee, that thou shouldst know his will; by which knowledge, faith and assent to the Gospell is vnderstood: for Saint Paul was not elected more to know the Gospell, then to beleeue the Gospell: Paul therefore was elected to be∣ieeue, and so his election was before his faith.

V. The same Apostle, 1 Thessa. 1.3. praising the faith and charitie of the Thessalonians, doth fetch the cause of these vertues from election it selfe: Remem∣bring without ceasing your worke of faith, and labour of lone, as knowing that you are elected of God.

Here the Arminians doe willingly stumble in a plaine way: for by Election they will haue Calling to be vnderstood; which if it be true, the reprobates themselues will be elected, as being also called. Then also Saint Paul is deluded, as if hee were not in his right minde: For what neede Paul tell the Thessa∣lonians, that he knew they were called by the Gospell, seeing Saint Paul himselfe preached the Gospell to them? He were a ridiculous Grammarian, who should tell his Schollers that he had taught; I know you haue learned Grammer. Arnoldus, pag. 66. doth suspect that the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing, is to be referred to the Thes∣salonians themselues. But the good man hath dealt too negligently here, for he doth not see, that by this meanes, the Greeke speech would be made incongru∣ous and not agreeing, for then it must haue beene read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it might agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is in the former verse. But distrusting this exposition, he hath smelt out that by the word election, excellency ought to be vnderstood, which truely is an intollerable li∣cense; seeing election differeth from excellency by

the whole praedicament; for election is an action, ex∣cellency is a quality, or a relation. Surely if it be lawfull to bring such portents and monsters of interpretati∣on, what will there be in the holy Scripture, which may not be deluded or depraued? Let Arnoldus bring another place, where Excellency is vnderstood by the word Election: For although he that is elected, may be taken for him that excelleth, yet you shall neuer finde Election to be so taken for Excellency. Neither ought it to seeme a maruaile that Paul saith, he knew of the election of the Thessalonians; for God might reueile that to him concerning the Tessalonians, which he re∣uealed concerning the Corinthians, Acts 18.10. I haue much people in this citie. Or if that doth not please, it may be said, that Saint Paul, when he saw the Gospell receiued by the Thessalonians, with very great ioy and much fruite, easily perswaded himselfe that many of that people belonged to the election of God.

VI. The same Apostle, in the beginning of his E∣pistle to Titus, calleth himselfe, the Apostle, according to the faith of Gods elect. It is plaine, that faith is said to be of the elect, because it is peculiar to the elect, or else it were not rightly adorned with this elogy & com∣mendation, and that by the confession of Vorstius him∣selfe: * 1.1 Faith (saith hee) is called the faith of the elect of God, Titus 1. because faith is a proper marke of the elect, &c. But why is faith peculiar to the elect? is it because as many as haue true faith are elected by God? But the Arminians deny this; for they write of the Apostasie of the Saints, and thinke that the most holy men may fall away. It remaines therefore, that faith is said to be

of the elect, which God giueth to the elect, and which is a fruit of election.

The Arminians auoid this dart and argument, by saying, that by the name of faith, is vnderstood do∣ctrine: But they doe not well auoid it so, for the do∣ctrine of the Gospell is not peculiar to the elect, nei∣ther can it be called the doctrine of the elect, seeing it is preached also to wicked and prophane men Here therefore we may see the Apostle and Arminius to be striuing together: Saint Paul saith, Faith is of the elect: * 1.2 Armintus on the contrary part saith, that electi∣on is of them that are faithfull, and who are conside∣red as already beleeuing.

With like licentious liberty, doe they abuse the word, of the elect, by which they will haue those that are called, and are holy to be vnderstood: But after what manner? Seeing that according to Ar∣minius, among them that are called, and holy, there are many reprobates; the elect therefore, by this meanes shall be reprobates. Is the Scripture thus to be deluded? But let vs see other places.

VII. Noteable are the words of Christ. Luk. 10 20. Reioyce, that your names are written in Heauen. Christ speaketh to men that were liuing, & who had not yet perseuered in the faith to the end: Yet notwithstan∣ding, their names were already written in Heauen, their saluation was determined by the certaine pur∣pose of God: Their election therefore, was before their perseuerance in faith, contrary to which is the opinion of Arminius, who will haue perseuerance in faith, to goe before election, and will haue vs to be e∣lected for faith fore-seene.

And if election be not peremptory, & immutable, but after finall perseuerance, as the Arminians would haue it, then we must say, that the names of the Apo∣stles, who did then first enter the race of Christian profession, were so written in Heauen, that yet it was in the power of the Apostles to fall away from the faith and so to be reprobated; And therefore they could bring it to passe, that Christ should lie: See to what the audacity of these innouators doth come. Further∣more, that that is said in the Scripture to be written in Heauen & before God, which is appointed & deter∣mined by his eternall counsell, we haue proued in the former Chapter; where we haue reiected that vnsauo∣ry and rash interpretation of the Arminians; we will haue the writing of our names in heauen, to be no∣thing else then to be accounted the children of God, by the present state of righteousnesse, and that for no other argument, then because they will haue it so.

VIII. S. Paul. Ephes. 2.8. By grace ye are saued through faith: He doth not say, that they are saued for faith fore-seen, but by faith, as by the meanes to saluation: And if God doth not saue vs for faith fore seen, he nei∣ther wil saue vs for faith fore-seen, nor doth he elect vs for faith fore-seen: For to elect, is to be willing to saue.

IX. The same words, By grace ye are saued through faith, do plainly say, that faith is the meanes to saluation: & if saluation be the end, and faith the meanes, it must needs be that God thoght of giuing saluation to Peter & Paul before he thoght of giuing them faith, wherby they should come to saluation: for the end is first in the intent before the means: so habitatiō is intended before building, life before foode, health before phisick. With what face therfore dare the Armint. say, that God had

decreed to giue Peter and Paul faith, before he had de∣creed to giue them saluation.

X. But here Arminius hath laid aside shame, and doth deny that saluation is Gods end; but hee saith, that saluation and faith are the gifts of God, tied to∣gether by the will of God in this order, that faith should goe before saluation, in respect of God the giuer, and in the thing it selfe. These are the words of Arminius, which are cited and allowed by the Ar∣minians, in their answere to the Epistle to the Wala∣chrians. Pag. 93. But besides that, I had rather be∣leeue Saint Paul, teaching that we are saued by God, through faith. Arminius himselfe doth seeme to me to grant the same thing, while he doth deny it: For it is not likely, that God is willing, that faith should goe before the obtaining of saluation, vnlesse because he will giue and bestow saith vnto saluation. Now that which helpeth to obtaine saluation, is the meanes by which we come to saluation, as to the end. Greuin∣chouius following him, Pag. 12. doth deny that God intended the saluation of certaine men in particular, as an end. And Pag. 124. We haue said (saith he) that faith is to be considered two manner of waies, eyther as it is prescribed and to be performed, or as it is already per∣formed: As it is to be performed, it is not the meanes, but the condition, and the thing required: But as it is perfor∣med, it is the meanes to man, by which he doth obtaine sal∣uation, promised vnder the condition of faith. The Rea∣der shall obserue his excellent wit. This man will haue faith, then, to be the meanes to saluation, when it is performed, that is, when faith ceaseth: For the Arminians then thinke faith to be performed, when

one hath perseuered in faith to the end; at which time vision and sight succeedeth to faith ceasing. Therefore (if Arminius be beleeued) saith will then beginne to be the meanes of saluation, when it is not faith: Then also that saying, that faith performed, is the meanes for man, not for God, is very weake: For faith is the meanes for a man to come to saluation, for no other cause, then because God willeth and cau∣seth that man should come to saluation by faith: So he that saith, that foode is the meanes for a man to liue, saith also that it is the meanes that God doth vse for the sustentation of mans life.

XI. It is of no small importance that the Apo∣stle in the same place, calleth faith the gift of God: By grace ye are saued through faith, * 1.3 and that not of your selues, it is the gift of God: For the Apostle will not haue saluation alone to be the gift of God, but also faith: For he that giueth the end, giueth also the meanes; as hee that giues vs life, giues vs also meanes to maintaine our life. So Philip. 1.19. It is giuen to you for Christ, that is, in that which concerneth Christ, not onely to beleeue on him, but also to suffer for his sake: Therefore to beleeue in Christ, is the gift of God. Wherefore we are not rightly said to be ele∣cted by God for faith fore-seene, seeing God himselfe giues faith: For God is not said (vnlesse it be very vnproperly) to fore-see those things which he him∣selfe determined to doe. Hee would not be thought to haue a sound braine, who should say that God fore-saw the Sunne would be round or shining, for God himselfe turned it into roundnesse, and put the light into it. How greatly the Arminians erre here,

and that it followes of their doctrine, that faith is not the gift of God, although sometimes they speake o∣therwise, shall be seene in the right place.

XII. Thither also belong the words which are in the eleuenth verse of the first chapter. * 1.4 Being prede∣stinated according to the purpose of him who worketh all things after the counfell of his owne will. If God hath predestinated any one to saluation, he worketh also all things which are necessary to the execution of that decree, and if all things, then also faith: Faith there∣fore, is something after predestination, for it is a part of the execution of that decree.

XIII. There is a noteable place, Acts 13.48. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: They belee∣ued as many as were ordained to eternall life. While Paul preached to the men of Antiochia, some beleeued, some refused the Gospell: Saint Luke brings this cause why they did not beleeue, to wit, the ordination and decree of God. Election therefore is before faith, be∣cause the election of God, is the cause why men be∣leeue. According to Arminius, Saint Luke ought to haue spoken thus: And as many as beleeued were elected by God, in reward of their faith: But contra∣riewise hee saith, they beleeued, because they were elected.

Socinus, and after him Arminius, doe depraue and corrupt this place with very great wickednesse. For by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that were ordained, they vnder∣stand, they that were disposed, prepared and inclined, or well affected: as if Luke had writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cer∣tainely a bold euasion, and an interpretation without colour and example: For neyther the Scripture, nor

any man, that I know, euer tooke the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this sence. To which purpose when many exam∣ples may be heaped vp, yet they are most fit which are taken out of the booke of the Acts it selfe, that it may appeare in what sence Saint Luke doth alwaies take this word, Chap. 15.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they decreed or determined that Paul should goe vp. And Acts 28.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they had ap∣pointed him a day. So Saint Paul, Rom. 13.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The powers that are, are ordained, or appointed by God. So S. Chrisost. Hom. 30. vpon the Acts doth interpret this place of the Acts, as many as were ordained to saluation, where he ren∣dreth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seuered by God, and fore-determined. Then also, although the word were ambiguous, reason it selfe would conuince this: For none of the vnregenerate can be well dis∣posed, or well affected to eternall life: But all these men of Antiochia, before they beleeued the Gospell, were vnregenerate, therefore they were ill disposed to the obtaining of saluation. Let the schoole and fol∣lowers of Arminius tell me, what disposition was in the theefe who was crucified with Christ, to beleeue before he did beleeue: Or in the Apostle Paul, when like a wolfe he did rage against the flocke of Christ, and swelling with Pharisaicall pride, was a most eager maintainer of righteousnesse by the Law; yea also common sence doth abhorre that kinde of speaking which they deuise: For wee are not wont to say, that one is well disposed, or prone, or well affected to blessednesse, but to vertue. This inclination must be to doe something, and not to enioy or obtaine some∣thing.

So one may be said, to be inclined to the exercise of his body, but not to health; to the com∣bat, not to the reward or victory: Or if any one please to take the word dispositum, disposed, for cupido, desire, there is no man who is not disposed to sal∣uation.

It is not for nothing, that the Greeke hath not the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simply and alone, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as many as were appointed: By which preterplu∣perfect tense is plainely signified, not a present dispo∣sition, but an ordination that went before.

It is to no purpose, that they therefore gather, that by those that are ordained, are vnderstood, those that are disposed, because in that place, they are oppo∣sed to them that are vnworthy. For Luke here makes no opposition, nor if he did, would it any thing hin∣der vs, who know that by the very election to faith and saluation, men are made worthy, and therefore also we are opposed to those that are vnworthy. In the meane time let the Reader iudge, what, and how wicked a doctrine this is, which doth make men to be worthy, before they beleeue, and that some are found among Infidels, who are worthy of sal∣uation.

XIV. Marke 13.22. False Christs and false Pro∣phets shall arise, and shall shew signes and wonders, to se∣duce, if it were possible, the very elect. There is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cause and reason of it giuen in the word Elect: For the cause is noted, why some cannot be finally deceiued, to wit, because they are elected. E∣lection, therefore, is before perseuerance in faith to the end, as being the cause of perseuerance: And

that which is the cause of perseuerance in faith, is the cause of faith. That which is the cause why one doth alwaies beleeue, is the cause why hee doth beleeue: Therefore the opinion of Arminius doth fall to the ground, by which he determineth, that not onely faith, but also perseuerance in faith, is before election. and that God in electing doth consider it as a condi∣tion already performed and fulfilled.

XV. The words of the Apostle ought not to be omitted, 2. Tim. 1.9. He hath saued vs, and called vs with an holy calling, not according to our workes, but ac∣cording to his owne purpose and grace, which was giuen vs in Christ Iesus, before the world beganne. These words seem to me to be diametrically, & directly contrary to Arminianisme: For the Apostle doth not onely deny, that we are saued for the fore-seeing of workes, but also he brings the eternall decree of God, to ex∣clude the respect of workes. But if God hath not e∣lected vs for the foreseeing of workes; then certainly, not for the fore-seeing of faith, which doth beget and effect workes: And if God hath not elected any one for the fore-seeing of faith, then certainely, not for the right vsing of grace, nor for the obedience of faith, for as much as this vsing and this obedience, is manifestly a worke: Neither is it any doubt, but that to embrace the Gospell by faith, is a kinde of worke and action of the will.

XVI. What? * 1.5 That Arminius doth acknowledge faith not onely to be an action, and therefore aworke, but doth also contend, that faith is imputed for righ∣teousnesse, not as an instrument, that is, not as it ap∣prehendeth Christ, but as it is a worke and an action?

The words of Arminius, are reported by the Wala∣chrian brethren, in their Epistle, and they are these: Faith is imputed for righteousnesse, not as it is an instru∣ment, but as it is an action, although it be by him, whom it apprehendeth. Neither doe the Arminians in their an∣swere deny it, but doe willingly acknowledge that these are Arminius his words, and Pag. 87. they doe defend him. The same men in the page going before, doe confesse that Peter Bertius, a man of speciall name amongst the Arminians, is of opinion, That the very act of faith, is imputed to vs for righteousnesse in a proper sense, and therefore that we are iustified by faith, as by an inherent qualitie; which vlcer I doe not touch here: But I onely take that which makes for the present matter, to wit, seeing that faith it selfe, is not onely an action and a worke, but that also according to the minde of the Arminians, wee are iustified by faith, in as much as it is an action and a worke, and an inherent vertue; it is plaine, that the fore-seeing of faith is excluded, by that very eternall good pleasure of God, which the Apostle vseth to exclude the fore∣seeing of workes, seeing that faith it selfe, is also a worke and an action; yea, and doth iustifie, as it is an action, if Arminius be beleeued.

XVII. Hitherto pertaines that which is said, Rom. 9.11. The purpose of God, which is according to election, not of workes, but of him that calleth: because faith it selfe is a worke, and doth iustifie as it is a worke (as the Arminians will haue it) and to vse grace aright, is with them to worke.

XVIII. The Scripture speaketh of the decree of ele∣ction, as of a certaine & immutable decree. 2 Tim. 2.19.

The foundation of God standeth sure, and hath this seale, the Lord knoweth them that are his. And Romanes 9. That the purpose of God, which is according to election might stand. And Iohn, 10.28. I giue to my sheepe eter∣nall life, and they shall neuer perish, neither shall any man plucke them out of my hand. And chap. 6.37. All that the father giueth me, shall come to me: whereunto adde that which is, Mark. 13. that the elect cannot be deceiued. Did Pilate thinke it was an vnlawfull thing to change the title of the crosse, which was written by him; and will it be a thing worthy the maiesty and wisedome of God, to cancell those things he writ, and hauing chan∣ged his opinion, to wipe out those which hee had set into the white register of the elect? Hee therefore doth not thinke well of God, and doth subuert the doctrine of the Gospell, who will haue the decree of the election of men to be mutable, and reuocable, and to depend on mans will. We haue heard that Greuin∣chouius doth deny the decree of election, to be peremp∣tory and absolute, while we liue here. And the whole Schoole of Arminius, doth cry out with one voyce, that the number of the elect is not certaine and deter∣mined by the election and will of God: But if the num∣ber of the elect be not certaine by the will of God, then neither is election it selfe certaine. And surely, they iustly make election mutable, who make it to de∣pend on mans will: for they will haue election to rest on faith fore-seene, and faith it selfe to depend on mans free-will. Indeede they say, that preuenting and accompanying grace, is necessary to be••eeue; but the vse of this grace, they will haue to be in the pow∣er of mans will, which alwaies hath this liberty, that

it may vse that grace, or not vse it. And we shall see in his place, that the Arminians teach, that the grace of God is not the totall cause of faith, but onely a cause in part.

Finally, you may euery where finde, that electi∣on is made by the purpose and good pleasure of God, and for his meere grace, as 2 Tim. 1.19. Ephes. 1. ve. 5.6. and 11. Rom 9.15. and 11. ver. 3. But I finde no where that any one is elected for faith fore-seene; neither doe the Arminians proue it any other∣wise, but by consequences farre fetched, which we will examine in their place and order.

Notes

• * 1.1

  Collat. cum pis∣cat. Sect. 118.
• * 1.2

  Arnold p. 186. Fides non est pra∣cise electorum, sed electio side∣lium.
• * 1.3

  Ephes. 2.8.
• * 1.4

  Ephes. 1.11.
• * 1.5

  Arnold cont Go∣marum. Pag. 4••. Arminius dicit ip••um credere in Christum nobis in iustitiam imputari, non vt infiru∣mentum & P. 35. dicet fidem estimati pro ••••e∣dien i•• & op••re. Vorst. Cat. Er∣ror on Siber. P. 41. Fides no∣bis ad iustitiam 〈◊〉〈◊〉 putatur for∣mal••er. Bretius Epist. ad Sabr. P. 69. 70. Non est in••ptum di∣cere cum Deus ipse ••d aicat, no•• habitu sen quali∣tate inherente iustificari. Idem dicit Vorst. Cat. Err••rum Sibr. P. 61. & 54. Impiutper paene∣tentiam iustifi∣catur.