2. It is the sum gospel itself, and on

order to salvation, a cerned.

3. It has had no need any Council, either gener in the Scriptures clearly a no contradiction has ever thodox divine.

4. It has constantly been Christian teachers who held co 5. It agrees with that Harne has been published by the Protes

6. It likewise agrees most excel.. fession and Catechism. This conco Sixteenth article these two expression persons whom" and "others," be exp. lievers" and "unbelievers," these opi destination will be comprehended in t greatest clearness. This is the reason wl. sis to be composed in the very words of the

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ture. 11.. with :.. ture.

urch of Christ. If it would not prove too tedious to ordships, I have some other propositions which I could

state, because they contribute to a full declaration ntiments, and tend to the same purpose as that for have been ordered to attend in this place by your

12. It 5

ous canse

-es.

e certain other articles of the Christian Religion, ess a close affinity to the doctrine of Predestinaich are in a great measure dependent on it: Of on are the Providence of God, the Free-will of rseverance of Saints, and the Certainty of Salhese topics, if not disagreeable to your mightin a brief manner relate my opinion.

II. THE PROVIDENCE OF GOD.

ine Providence to be "that solicitous, conersally present inspection and oversight of which he exercises a general care over the vinces a particular concern for all his [inwithout any exception, with the design governing them in their own essence, 1 passions, in a manner that is at once .nd suitable to them, to the praise of his n of believers. In this definition of Dino means deprive it of any particle of agree with it or belong to it; but I deregulates, governs and directs all things, he world happens fortuitously or by place in subjection to Divine Proviand even the actions of a rational can be done without the will of God, ngs which are done in opposition to a distinction between good actions hat "God both wills and performs ly freely permits those which are is, I very readily grant, that even ing evil, that can possibly be de

cause of all good and of our salvation, and man as the cause of sin and of his own damnation.

15. It contributes to the honor of Jesus Christ, by placing him for the foundation of predestination and the meritorious as well as communicative cause of salvation.

16. It greatly promotes the salvation of men: It is also the power, and the very means which lead to salvation-by exci ting and creating within the mind of man sorrow on account of sin, a solicitude about his conversion, faith in Jesus Christ, a studious desire to perform good works, and zeal in prayer— and by causing men to work out their salvation with fear and trembling. It likewise prevents despair, as far as such prevention is necessary.

17. It confirms and establishes that order according to which the gospel ought to be preached, (1.) by requiring repentance and faith-(2.) and then by promising remission of sins, the grace of the Spirit, and life eternal.

18. It strengthens the ministry of the gospel, and renders it profitable with respect to preaching, the administration of the sacraments and public prayers.

19. It is the foundation of the Christian religion; because in it, the two-fold love of God may be united together—God's love of righteousness [or justice], and his love of men, may, with the greatest consistency, be reconciled to each other.

20. Lastly. This doctrine of Predestination has always been approved by the great majority of professing Christians, and even now, in these days, it enjoys the same extensive patronage. It cannot afford any person just cause for expressing his aversion to it; nor can it give any pretext for contention in the Christian Church.

It is therefore much to be desired, that men would proceed no further in this matter, and would not attempt to investigate the unsearchable judgments of God-at least that they would not proceed beyond the point at which those judgments have been clearly revealed in the scriptures.

This, my most potent Lords, is all that I intend now to declare to your mightinesses, respecting the doctrine of Predestination, about which there exists such a great controversy in

the Church of Christ. If it would not prove too tedious to your Lordships, I have some other propositions which I could wish to state, because they contribute to a full declaration of my sentiments, and tend to the same purpose as that for which I have been ordered to attend in this place by your mightinesses.

There are certain other articles of the Christian Religion, which possess a close affinity to the doctrine of Predestination, and which are in a great measure dependent on it: Of this description are the Providence of God, the Free-will of Man, the Perseverance of Saints, and the Certainty of Salvation. On these topics, if not disagreeable to your mightinesses, I will in a brief manner relate my opinion.

II. THE PROVIDENCE OF GOD.

I consider Divine Providence to be "that solicitous, continued, and universally present inspection and oversight of God, according to which he exercises a general care over the whole world, but evinces a particular concern for all his [intelligent] creatures without any exception, with the design of preserving and governing them in their own essence, qualities, actions, and passions, in a manner that is at once worthy of Himself and suitable to them, to the praise of his name and the salvation of believers. In this definition of Divine Providence, I by no means deprive it of any particle of those properties which agree with it or belong to it; but I declare that it preserves, regulates, governs and directs all things, and that nothing in the world happens fortuitously or by chance. Beside this, I place in subjection to Divine Providence both the free-will and even the actions of a rational creature, so that nothing can be done without the will of God, not even any of those things which are done in opposition to it; only we must observe a distinction between good actions and evil ones, by saying, that "God both wills and performs good acts," but that "He only freely permits those which are evil." Still farther than this, I very readily grant, that even all actions whatever, concerning evil, that can possibly be de

vised or invented, may be attributed to Divine Providenceemploying solely one caution, "not to conclude from this concession that God is the cause of sin." This I have testified with sufficient clearness, in a certain disputation concerning the Righteousness and Efficacy of Divine Providence concerning things that are evil, which was discussed at Leyden on two different occasions, as a divinity-act, at which I presided. In that disputation, I endeavored to ascribe to God whatever actions concerning sin I could possibly conclude from the scriptures to belong to him; and I proceeded to such a length in my attempt, that some persons thought proper on that account to charge me with having made God the author of Sin. The same serious allegation has likewise been often produced against me, from the pulpit, in the city of Amsterdam, on account of those very theses; but with what show of justice such a charge was made, may be evident to any one, from the contents of my written answer to those Thirty-one Articles formerly mentioned, which have been falsely imputed to me, and of which this was one.

III. THE FREE-WILL OF MAN.

This is my opinion concerning the Free-will of man: In his primitive condition as he came out of the hands of his Creator, man was endowed with such a portion of knowledge, holiness and power, as enabled him to understand, esteem, consider, will, and to perform THE TRUE GOOD, according to the commandment delivered to him. Yet none of these acts could he do, except through the assistance of Divine Grace. But in his lapsed and sinful state, man is not capable, of and by himself, either to think, to will, or to do that which is really good; but it is necessary for him to be regenerated and renewed in his intellect, affections or will, and in all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good. When he is made a partaker of this regeneration or renovation, I consider that, since he is delivered from sin, he is capable of thinking, willing and