power it consequently followeth that our Election to vs is vncertaine Since God thus pronounceth c Ezech. 18. Yf the iust man do turne away from his righteousnes c. in his sinne he shall die Thus through our owne frailty and indisposition not answering at all tymes to Gods holy inspirations and grace our Election to vs is euer vncertayne though as aboue said in respect of Gods promise we fulfilling the annexed Conditions thereto most certayne and consequently it followeth that we cannot be assured of Saluation by fayth seeing fayth is infallible but only by Hope which through our coopâ—rating with Gods grace and assistance is not infallibly 〈◊〉 neâ—â—â—theles it is 〈◊〉 with grâ—â—â— comfort confidence Now here once for all you are to conceaue that diuâ—â—â— sayings of God either touching Preâ—â—stinatio or Reprobation though in wordâ— they seeme absolute yet in sense are â—â—ly Conditionall In proofe of which my assertion I will alleage a place of Ezâ—chiel c. 33. which as a Comment well may seeme to expounde all such seâ—ming absolute Texts of this naturâ— God Almighty words in Ezechiel 〈◊〉 these When I shall say unto the righteoâ—â— that he shall surely liue if yet he trust 〈◊〉 vnto his owne righteousnes commit 〈◊〉 c. he shall dye Againe When I 〈◊〉 say vnto the wicked thou sâ—â—t dye the death Yf yet he returne from his sinnes and dâ—â— that which is right c. he â—hall surely 〈◊〉 So clearely doth the Prophet instruâ—â— vs that all such seeming absolute sayings in Scripture haue euer by impâ—â—cation some Conditions annexed 〈◊〉 to Now this being the true state of thâ— Question and illustrated with the â—â—plication of Ezechiel begin to impuâ—â— it from Holy Writ at your plasurâ— which you shall neuer be able to 〈◊〉 Enthusiastus Well then the first passage of diuine Scripture which I will alledge shal be that of the Apostle to the Corinthians d 2. Corinth c. 13. Try your selues if you be in the fayth proue you your selues know you not your selues that Christ Iesus is in you vnles perâ—aps you be Reprobates Arminius I answere heerto first admitting that this Text did prooue that Christ was in the Corinthians according to â—is grace of Iustification yet the Text â—roueth that only for the time present â—ut whether the Corinthians might after â—oose that grace or not or want finall â—erseuerance which is the point heer only questioned this Text nothing toucheth and therefore you may see â—hat granting more touching the expoâ—ition of the Text then I need to doe â—et the Answere is inuolued in the state â—n the Question aboue set downe And â—ccordingly heer to this knowledge of â—s being in the fayth if the wordes â—ere to be interpreted in that sense 〈◊〉 to be restrained only to the tyme present but for our continuance in the fayth the Text speaketh nothing Secondly I reply that this knowledge of the Corinthians that Christ waâ— in them hath reference only of Christ being in them by way of e 2. Cor. c. 12. Signeâ—â— wonders and mighty deeds done among them which if they did not acknowledge they were Reprobates And thaâ— this knowledge of Châ—st being in theÌ„ cannot be referred according to his grace of Iustification is most cleare in that S. Paul would neuer then haue â—â—buked and reprehended the Corinthiaâ— in so full and grieuous a manner as 〈◊〉 find that in the same f Ibid. â— 1â— Epistle he diâ— Thus much heerof Enthusiastus I take this your answere for sufficiâ—â— for I see the Text if the scope of the Epistle be precisely obserued precludetâ— me of al reply but what say you to 〈◊〉 other passage of Scripture where 〈◊〉 Apostle speaketh of himself in this 〈◊〉 confident manner g Rom. 8. I know * Obiected by M. Iewell in his Apology of the Church of England pa. 78. thâ—â— lyfe nor death c shall be able to re none 〈◊〉 from that loue that God beareth to me 〈◊〉 Christ What greater assurednesse coâ—lâ— the Apostle vtter of his saluation 〈◊〉 this Arminius To this I shape a double answere First admitting that these words should be meaÌ„t of the certainty of knowledge yet they do not prooue the particuler knowledge which our aduersaries do pretend that euery one of the Elect should haue of himselfe only My reason heerof is because these words are deliuered by the Apostle touching his knowledge aswell of others as himself For the words are not shall be able to reâ—oue me but shall be able to remoue vs the Apostle speaking thus in the person of â—he Elect and not of himselfe only But â—ouching the saluation of the Elect there â—s no controuersy betweene vs and our Aduersaries Secondly and more punctually I reply and affirme that in the Greeke of â—he former Text it is only Persuasus 〈◊〉 and not Certus sum for the Greeke â—ord vsed by S. Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hich signifieth in English I am perâ—â—aded And thus the certainty of â—nowledge which this Text affordeth 〈◊〉 only of Persuasion Hope but not of â—ayth or infallible knowledge which is the point only here issuable That thâ— Text signifyeth only I am persuaded not I am certaine is so euident that the English Bibles printed anno Doâ— 1576. and 1590. do read with me in thâ—â— very place I am persuaded Yea Bâ—â— himselfe in his Translation of the Neâ— Testament in this place translateth h Printed at London anno 1587. Mihi persuasum est So little dotâ— this Text proue for infallibility of Saluation Lastly I may say that granting 〈◊〉 Paul here spake of the certainty of 〈◊〉 owne Saluation yet it may be well answered that this certainty in regard 〈◊〉 his high fauour with God he had 〈◊〉 reuelation only and not by force of 〈◊〉 ordinary fayth as our Aduersaries 〈◊〉 pretend to haue Enthusiastus I will proceed further i 1. Iohn 5. Thâ—â— things I write vnto you that you may knoâ— that you haue eternall life which belieue 〈◊〉 the name of the Sonne of God Arminius To this I answere First that 〈◊〉 Eternall life may be here vnderstooâ— knowledge of God which the faithfull haue according as we read in S. Iohns Ghospell k C. 17. This is life euerlasting that they know thee Secondly I say That True Belieuers haue eternall life not actually since they do not actually enioy Heauen but only in Hope according as it iâ— els where said l Rom. 8. We are saued by hope For that if we will attayne eternall life actually and indeed our perseuerance in fayth is necessarily required of which perseueraÌ„ce this passage of Scripture intimateth no certainty since according to the words of m Ezech. 33. Ezeâ—hiel aboue cited this Text as many more implyes in it a Condition to be performed and consequently it proâ—eth no certainty or infallibility of mans Election Enthusiastus We thus read that the Apostle sayth n Rom. 8. We haue
Predestination But it is aboue â—rooued that no man can tell whether â—e be worthy of hate or loue in respect of his present Iustice or state in this world much lesse can he be certayne whether he be worthy of hate or loue â—n respect of Gods decree which decree â—yeth in the Abismall depth of his owne â—udgment My second Argument We can haue no certaine knowledge of such â—hings as depend of the will of God â—ut only by manifest reuelation of God himselfe But Predestination doth depend of the will of God Therefore Predestination is to man vncertaine Yf you reply that God hath reuealed by â—is spirit in the Scripture that all those who rightly belieue and liue well shall haue eternall life and beatitude I grant â—his is true but I deny that God euer â—euealed in Scripture that all those who â—y they belieue do rightly belieue and liue 〈◊〉 they ought For if it were sufficient to say I do belieue and liue as I â—â—ght to 〈◊〉 then should all Heretikes be â—aued 〈◊〉 euery of them will say that he belieueth and liueth as he ought Thâ—â— much for some delibation and tast 〈◊〉 what Arguments omitting diuers others may be drawne from reason 〈◊〉 proofe of this verity But in this next place I will come to the Testimonies of many Protestantâ— accomplished in the highest degree with learning who through the weigâ—â— of diuine and humane Authority â—â—ged in proofe of so warrantable 〈◊〉 Truth haue in the end vpon their more retired and impartiall Iudgments paâ—sed thereupon wholy comparted with vs in the doctrine heere maintained And to begin with those who are commonly called Caluinists we fynd that Snecanus and Hemingius two learnâ—â— Caluinists are so full in this doctrine oâ— the vncertainty of Saluation ' that D. Wâ—â—let our Aduersary herein â— thus reâ—â—â—hendeth them p In his â—â—â—ops p. 8â—1 These Patrones of â—â—niuersall Grace and conditionall Election 〈◊〉 consequently hould that men may loose 〈◊〉 Election and Faith Hemingius p. 30. 〈◊〉 same is also maintayned by â—necanus ◠〈◊〉 â—hus far D. Willet D. Harsenet is so full 〈◊〉 our doctrine that he preached in proofe thereof a Sermo at Pauls Crosse â— M. Perkins though our Aduersary 〈◊〉 this doctrine yet through racke of â—â—uth is thus forced to confesse of the 〈◊〉 r M. Perkins in his foure Treatises necessarily to be considered of all Christians Treatise foorth sect 14. This Testimony of being persuaded that we are adopted chosen in Christ c. is weake in most men and can scarcely 〈◊〉 persuaded And of the Reprobate who â—ake themselues to be in the number of â—he Elect he further thus teacheth s In the epist to the Rendâ—r in the beginning of therfore said Booke They may do outwardly all things which 〈◊〉 Christians do They do willingly subiect theÌ„selues to the Ministry of the word are 〈◊〉 forward as any and as ioyfull in frequenâ—ing sermons c. They are also voyd of Hypocrisy and herein dissemble not that fayth â—â—ich they haue not but rather shew that â—ayth which they haue Thus a man being in this state may decâ—aue himselfe and the most godly in the world which haue the greatest gift of discerning how they and â—heir brethren stand be fore the Lord. Thus M. Perkins And according to this his doctrine â—he Anabaptists who were burned in â—mithfyeld euen at their death vaunted â—f the certainty of their Saluation and yet were therein deceaued 〈…〉 iudgment of t Calu. cont Anabaptist p. 110. 111. Caluin But to proceâ—â— to others Musculus the great Proâ—â—stant doth thus teach of this point u In loc Com. loc de Peccato sect â— 20. Yf he who hath beene made partaker of the Heauenly grace do fall from that Grace 〈◊〉 of a iust and faythfull man do became 〈◊〉 iust and vnfâ—ythfull c. this mans conscience the purity of fayth being lost 〈◊〉 made guilty vnto damnation And M. Robert Rollock once Rectour of the Vniuersity of Edenburgh a man muâ—â— esteemed by Beza thus writeth x In his booke of Lectures vpon the epist of Paul to the Colossianâ— Lect. 6. c. â— p. â—4 〈◊〉 tell thee that notwithstanding thou art râ—deemed and by this bloud of Christ fâ—eeâ— from Sinne and death yet if thou taâ—est delight in Sinne the greater shall be thy damnation Now to come to others commonly stiled Lutheranes And to passeouer y â—n Theolog. Caluâ—nist l. â— arâ— 14. Wâ—o there reproueth Caluin Zanâ—hius and the Diuines of Gâ—noua Conradus Schlussenburg z In loâ—iâ— Theolog. pag 188. â— 331. Haffâ—nreffensis Professour in the Vniuersity of Tubing a In disput 7 ex epist Pauli ad Cor. posteriori parte Thâ—fi 5. Rungius Professour in the Vniuersity of Wittemberg b In epitom Colloq Montisbelgar p. 47. 6â— Iacoâ—â— Andraeas c In disput 17. pro sanctissimo libro Concord disput 10. p. 650. Gesnerus Professour in Wâ—tâ—mberg and diuers other learned followers of Luther all maintayning 〈◊〉 vncertainty of Saluation we 〈◊〉 Mclancthon thus expresly to 〈◊〉 â—o d Melanctâ— in Concil Theolog. pag. 112. Excidunt homines à gratia c. Men do fall from Grace and do loose their iustifying grace c. In like sort e In the harmony of Confâ—ssions in English pag. â—24 the Confession of Auspurg condemneth the doctrine of Certainty of Saluation for Anabaptisme And accordingly f In his Disputat Theolog. p. 317. 318. Loâ—echius Doctor and Professour in the Vniuersity of Restocke defendeth our doctrine heerein and he alleadgeth in proofe thereof the Confession of Augusta and diuers Texts of Scripture charging the defendours of the contrary doctrine with Anabapticticall Errour In like sort Kempnitius writeth thus of this point g Kâ—mpnit in his Exâ—m Concil Trident. printed aâ—no 1578. part 2. p. 193. vide part â— pag 19â— True liuely iustifying fayth may be lost and the party made guilty of eternall damnation Finally not to charge your memory with a surplusage of the learned Protestants iudgment heerein the Protestant Diuines of Saxony do in their publike Confession thus teach h In the Harmony oâ— confessions in English p. 80. p. â—33 It is manifest that who are regenerate c. are agayne reiected by God â—nd made subiect to eternall punishment And further i Harmony c. p. 195. Iustification and regeneration may be shaken of and we lose eternall â—â—fe Thus much touching the most learâ—ed Protestants in this matter of Vncerâ—â—ty of Election and Predestination Enthusiastus Indeed I rest halfe amazed at the pregnant Testimonies of so many oâ— our owne learned Brethren in defencâ— of this your doctrine and I freely confesse I would neuer haue belieued that so many of them and of such eminency had with so strong an endeauoâ—â— maintayned the same but that I fyâ—â— you so punctuall and precise in alleadging their owne cleare wordes in 〈◊〉 halfe thereof But I pray
you Arâ—â—nius proceed to other of your propfes Arminius Before I proceed to other proofes I must subnect to this former discoursâ— one obseruation touching the iudgments of our owne learned and Reuerend Brethren either in this point 〈◊〉 in the doctrine of Freewill aboue disputed of or of any other point hereafter to be discoursed of betweene 〈◊〉 this tyme. The obseruation is this that whereas all these eminent Protestants already produced by me or hereafter 〈◊〉 be produced do with an vnaniâ—â—â— consent teach That no dogmaâ—â—â—â— point is to be belieued as an Article of â—ayth they wholy reiecting all Tradiâ—ions but what hath its proofe out of the Scripture either immediatly in expresse wordes or els by necessary infeâ—ence deduced from the Scripture that therefore we may truly inferre that all these Learned men doe ground themselues only vpon Scripture for their maintayning of the said doctrines and consequently that they conspire with me in the expositions of the said passages of Scripture already or hereafter to be alleaged by me And further seeing the Scripture cannot teach contrary doctrines it followeth that our said learned Brethren by me produced do interpret with vs and contrary to your construction giuen of them all such Countertexts of Scripture heretofore vrged or hereafter to be vrged by you Enthusiastus for the impugning of those our said doctrines And now this Aduertisement being premised I hasten in this next place to the Authority of the Ancient Fathers and Doctours of Christs Church And first Gregory the Great thus writeth k In primum Regum Quia 〈…〉 Dei imperscrutabile est c. Because 〈◊〉 iudgment of God is vnseâ—â—he able therof 〈◊〉 man knoweth not from whence be commeth or whither he goeth The Reason hereof being in that it cannot be knowne whether a man shall perseuere vnto his end in thâ—â— Grace which he receaueth Prosper l L. â— de vocatione Gentium cap. vltim De nullo ante ipsius 〈◊〉 c. We cannot pronounce before hand of 〈◊〉 any man that he shall be in the glory of the Elect. And this profitable feare doth preserue in man a perseuering humility that 〈◊〉 who standeth may take heed that he doe 〈◊〉 fall Austin is most full thus writing m De Ciuit. Dei l. 2. c. 12. 〈◊〉 Licet Sancti de suae perseuerantiae praemin 〈◊〉 certisunt de ipsa tamen perseuerantia suâ—â— reperiuntur incerti c. Although Holy men be assured of the reward of their perseuerance yet of their perseuerance it selfe they are found to be vncertaine For what man can know that he shall perseuere iâ— practise and progresse of Iustice till his end except it be made knowne to him by some Reuelation Againe the same Father thus further amplifyeth vpon this point n L. de Coâ—rept gratia c. 13. Quis ex multitudine fidelium c. Which of the multitude of the faythfull as long as he 〈◊〉 in this mortality can presume himselfe 〈◊〉 in the number of the predestinate And further speaking of Election he thus sayth o L. de bono perseuerantiae c. 13. Vtrum quis hoc munus c. It is vncertaine who hath receaued this gift as long as he leadeth this life Ierome subscribes to the same censure thus writing p L. 2. aduers Pelagium Ne beatum dixeris â—uempiam antemortem c. Thou shalt not tell any man blessed before his death for as long as we liue so long we are in battayle or sight And as long as we are in battayle so long there is no certaine Victory To contract this point touching the Fathers iudgements herein I will and with Chrysostome his wordes are these q Hom. 1â— in epist ad â— hâ—â—p Si Paulus qui tanta passus est c. Yf S. Paul who suffred so great matters was not yet secure of his Resurrection what then â—hall we say Thus far concerning the Fathers in the point of Vncertainty of manâ— Election or Predestination Enthusiastus I can reply little to these so cleare and euident places of the Fathers and indeed I cannot but confesse that the â—aid Fathers did wholy teach the doctrine which now you aâ— this 〈◊〉 do defend But I am deâ—â—rous to 〈◊〉 what Texts you can produce out 〈◊〉 Gods sacred Writ to fortify this thâ— Fathers and your doctrine Arminius Gods Holy word affoardeth plentifull store thereof those so illustrious and euident that both the Fatherâ— the former alledged Brothren mighâ— securely rest themselues thereon 〈◊〉 teaching and belieuing of this doctrinâ— And to beginne I will reduce my Authorities for aduantaging your memory vnto certaine Heads as in my former proofes I haue done Now my first â— Head shall contayne such Texts as teach that our Saluation doth partly depend vpon the CoÌ„dition of our workes but if it be vncertaine whether a man shall continue in the exercise of good workes then must it follow that our Saluation as partly resting vpon our workes must be most vncertaine Of this Nature among others are these r 2. Tim. 2. few Texts following No man shall crowned but who shall lawfully fight Againe s Math. 1â— Yf thou wilt enter into lyfe 〈◊〉 Commandements And more t Rom. 8. If so 〈◊〉 suffer with him that we may be also â—â—â—ifyed with him And lastly u Math. â— Except 〈◊〉 Iustice do abound more then the 〈◊〉 of the Scribes and Pharisees you shall not â—â—ter into the Kingdome of Heauen Enthusiastus To these Texts it may well perhaps be replyed that good workes are reâ—uired to Saluation not as a ConditioÌ„ vpon which eternall lyfe dependeth but only because true fayth cannot be without good workes since bad and wicked workes we obserue by experience do exile and banish away all true fayth Arminius I do not heere labour to search the reason why good workes are necessary since this to the present point is impertinent only I rest satisfyed if you grant that good workes are necessarily required and that without them we canot obtaine eternal life for once admitting this then it most consequeÌ„tly may be inferred that no man without speciall Reuelation can assure himselfe to be of the number of the Elect seeing no man euen in the iudgement of ouâ— Aduersaries in this doctrine can reâ—â— assured whether he performeth shaâ—â— to his liues end performe all such good workes as are prescribed by Christ to him to exercise My second branch of Scripturall â— Testimonies shall respect those Scriptures which counsell vs to Feare touching our spirituall state Among others these heer alledged shall serue x Philip. 2. Worke your Saluation with feare and trembling Againe the Prophet exhorteth thus saying y Psalm 2. Serue the Lord in feare and reioyce in trembling Apprehend discipline least the Lord be angry and you perish out of the iust way And more z Apec 3. Hold fast that thou hast least another take thy crowne And further a
decrâ—â— that among men some be borne 〈◊〉 〈◊〉 dâ—mnation froÌ„ their mothers wombe who by their destruction may glorify God Arminius This doctrine is of so horrid a nature as that I can hardly be induced to belieue that any good Christian will euer maintayne it in so full a manner as it is by you literally deliuered but rather they teach it with some qualification and mitigation as perhaps their meaning is that God doth ordaine some to destruction by reason of his foresight of their wicked liues And also that Christ did dye for the Reprobate non efficaciter but sufficienter not effectually whereby the Reprobate should actually partake of the benefit of his death if so themselues will but only sufficiently that is that his death was of sufficient valew in it selfe to saue the Reprobate Enthusiastus I would to God Arminius I could thus charitably and withall truly apologize for my owne Brethren as you though their Aduersary herein do now in their behalfe But the matter standeth so as that their owne 〈◊〉 do wholy preclude them of all such â—â—uourable Constructions For first to your firster wordes touching God foresight of the wicked liues of the Reprobate one of them in expresse wordâ— thus writeth t D. Willet in Synops p. 554. God hath ordayned 〈◊〉 to be vessels of wrath without any respect 〈◊〉 to their workes either good or bad And another as plainly teacheth thus saying u Peter Martyr in his Common Places part 3. pa. 12. Sinnes foreseene are not the causâ— of Reprobation And as touching the distinction by you deliuered of Christ suffering sufâ—cienter not efficaciter some of our most learned Brethren I relate it wiâ—â— griefe call this distinction x Beza in Respons ad Act. Colloq Mouâ—isbelg part altera pag. 217. 221. A meâ—â—â—tergiuersation and impertinent to the point in question and therefore the same leaâ—ned maÌ„ restraineth the death of Christ in these wordes ad solos Electos to wiâ—â— that his death was only for the Eleâ—â— Yea they proceed so far herein as that they peremptorily maintayne pardoâ— me in relating their owne words that y Beza in Respons ad Act. Montisbelg part altera in Praefat. pag. 11. 1â—â— many Infants meaning of belieuing Parents though baptized are damned 〈◊〉 the secret decree of God Arminius You haue sufficiently inough laid open your owne Brethrens blemishes and scarres So full hould it seemes those words of Austin hath taken of you z Contrâ— Donatist post Col. â— 24. Truth is more forcible to wring out Confession then any Rack or Torment But now if it please you you may come to your proofes of Scriptures for this their doctrine Only I must tell you by the way that the more direfull and execrable any doctrine is the further off it is from receauing any fortifying from the word of God being deliuered in its true and natiue sense or Construction Enthusiastus I fully graunt so much with you Neuertheles for my owne further satisfying since vnresolued doubts secretly beate vpon the vnderstanding I will relate the chiefest Texts vrged by my Brethren in defence of this their doctrine First then they insist in those wordes a 1. Pet. â— Christ * Obiected by Beza in Annot. in Nou. Testam in 1. Petr. c. â— is the chiefe Corner stone c. vnto you which belieue pretious but vnto them that belieue not c. a stone of stumbling and a rock of offence to them which stumble at the word being disâ—bedient vnto which things they were ordâ—â—ned From hence now they inferrâ—â— that God was the Authour of their dâ—â—obedience to the which disobedieâ—â—â— they were by God ordained and consâ—quently ordayned to damnation the fruit of their disobedience Arminius The difficulty of this Text restâ—â—â— in those last wordes Vnto which thingâ— meaning in your brethrens sense disâ—bedience and stumbling at the Word 〈◊〉 were ordayned But heere I iustify 〈◊〉 Translation is not pure and sincâ—â—â— since the words viz They were ordayned haue true reference vnto those formâ— words vz Which belieue And so thâ— true meaning of this place is that tâ—â— were ordayned to belieue And thus yâ—â— see this place being truly vrged maketh directly against your Brethren Now I iustify this my Answere froâ— the Greeke Text the words are thâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec credunt 〈◊〉 quo positi sunt The sense thereof being that 〈◊〉 were ordayned to belieue but did not 〈◊〉 point is so euident that diuers learned Protestants do giue the same construction thereof with me For Snecanus reciting the Text in these wordes b In Method descript pag. 701. Nâ—â— credunt in quod positi fuerant neither do they belieue vnto which they were ordayned thus answereth Refertur propriè à doctissimis c. This last clause is properly referred by most learned and Orthodoxall men yea euen by Caluin himselfe to the Iewes who were placed to belieue And the very same Construction thereof is giuen by c In defens Translat pag. 152. 153. 154. Castalio So little doth this Text aduantage your Brethren but rather disaduantage them and yet your Brethrens integrity and candour was wanting in their translating the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ordayned the word truly signifying only Positi erant But proceed to others Enthusiastus The next shal be that passage d Prouerb apeâ— 16. The Lord * Obiected by D. Fullâ— against the Rhem. Testam in Rom. 9. fol. 2 3. made all things for himselfe euen the wicked for the day of Euill From whence my Brethren deduce that God maketh or createth wicked men to Eternity of damnation which may be truly called The day of Euill Arminius Doe your Brethren â—rge this 〈◊〉 to proue that God maketh 〈◊〉 men to be wicked Yf so how thâ—◠〈◊〉 they free God from being the 〈◊〉 of Sinne A Paradox or rather a blasphâ—â— my e As D. Fulk in his defence of the English Translation pag. 500. D. Whitak contra Duraeum 1. 8. pag. 524 besides that diuers of themselues shame at least in wordes to be reputed Patrones therof directly repugnant to other Texts of Scripture 〈◊〉 where it is said f Psalm 5. Non Deus volens iâ—â—quitatemâ—tues Thou art a God that woâ—â—dest not iniquity Is it not their intentioâ— to draw the foresaid Infâ—rence 〈◊〉 those wordes To what end then 〈◊〉 they alleadge it since it is then in 〈◊〉 respect most impertineÌ„tly vrged Hoâ— doe they extricate themselues out of this Labyrinth Therefore for the better deprehending the true Construction of the foresaid passage we are to conceaue that Gods making or creating of man in the former words hath reference to mans Materiality if I may vse that word that 〈◊〉 to him as he is man abstracting him from his Morality but it hath no refâ—rence to his wickednes so man as he 〈◊〉 man is created by God but as Man is â—icked he cannot be sayd to be created