not so much through the powers of nature, as by some operation in them of the Holy Spirit.

The parts of this question are not opposed to each other; on the contrary, they are at the most perfect agreement. So that the latter clause may be considered the rendering of a reason, why God may require from fallen man faith in Christ, which he cannot have of himself. For God may require this, since he has determined to bestow on man sufficient grace by which He may believe. Perhaps, therefore, the question may be thus corrected: "Can God, now, in his own right, demand from fallen man faith in Christ, which he cannot have of himself, though God neither bestows on him, nor is ready to bestow, sufficient grace by which he may believe?" This question will be answered by a direct negative. God cannot by any right demand from fallen man faith in Christ, which he cannot have of himself, except God has either bestowed, or is ready to bestow, sufficient grace by which he may believe if he will. Nor do I perceive what is false in that reply, or to what heresy it has affinity. It has no alliance with the Pelagian heresy: for Pelagius maintained, that, with the exception of the preaching of the Gospel, no internal grace is required to produce faith in the minds of men. But what is of more consequence, this reply is not opposed to St. Augustine's doctrine of Predestination; "yet this doctrine of his, we do not account it necessary to establish," as Innocent, the Roman Pontiff, has observed.

VI.

Is justifying faith the effect and the [purum] mere gift of God alone, who calls, illuminates, and reforms the will? and is it [proprium] peculiar to the elect alone from all eternity.

VI.

Can that be called a mere gift, which, though offered by the pure liberality of Him who makes the offer, is still capable of being rejected by him to whom it is offered? But does a voluntary acceptance render it unwor thy of the name of a gift! It may likewise be asked, "Is faith bestowed on those who are to be saved? Or is salvation bestowed on those who have faith?" Or can both these questions be answered affirmatively in a different respect? If they can, how is it then that there is not in those decrees a circle, in which nothing is first and nothing last?

ANSWER TO THIS QUESTION.

A double question requires a double answer. (1.) To the first I reply, Faith is the effect of God illuminating the mind and sealing the heart, and it is his mere gift. (2.) To the second I answer, by making a distinction in the word Election. If it be understood as signifying Election to salvation; since this, according to the scriptures, is the election of believers, it cannot be said, "Faith is bestowed on the elect, or on those who are to be saved," but that "believers are elected and saved." But if it be received for the decree by which God determines variously to administer the means necessary to salvation; in this sense I say that Faith is the gift of God, which is conferred on those only whom He hath chosen to this, that they may hear the word of God, and be made partakers of the Holy Spirit.

VII.

May every one who is a true believer be assured in this life of his individual salvation; and is it his duty to have this assurance!

VII.

Does justifying faith precede, in the order of nature, remission of sins, or does it not? And can any man be bound to any other faith than that which justifles?

ANSWER TO THIS QUESTION.

Since God promises eternal life to all who believe in Christ, it is impossible for him who believes, and who knows that he

believes, to doubt of his own salvation, unless he doubts of this willingness of God [to perform his promise.] But God does not require him to be better assured of his individual salvation as [debitum] a duty which must be performed to himself or to Christ; but it is a consequence of that promise, by which God engages to bestow eternal life on him who believes.

VIII.

May true believers and elect persons entirely lose faith for a season!

VIII.

May any man who has faith and retains it, arrive at such a moment, as, if he were then to die, he would be damned?

ANSWER TO THIS QUESTION.

Since Election to salvation comprehends within its limits not only Faith, but likewise perseverance in Faith; and since St. Augustine says, "God has chosen to salvation those who he sees will afterwards believe by the aid of his preventing or preceding grace, and who will persevere by the aid of his subsequent or following grace;" believers and the elect are not correctly taken for the same persons. Omitting, therefore, all notice of the word "Election," I reply, believers are sometimes [comparatos] so circumstanced, as not to produce, for a season, any effect of true faith, not even the actual apprehension of grace and the promises of God, nor confidence or trust in God and Christ; yet this is the very thing which is necessary to obtain salvation. But the apostle says, concerning faith, in reference to its being a quality and a capability of believing, "some, having cast away a good conscience concerning faith, have made shipwreck."

IX.

Can believers under the grace of the New [Testamenti] Covenant, perfectly observe the law of God in this life!

IX.

May God, or may He not, require of those who are partakers of the New [Testamenti] Covenant, that the flesh do not lust against the Spirit, as a duty corresponding with the grace of that covenant?

ANSWER TO THIS QUESTION.

The performance of the law is to be estimated according to the mind of Him who requires it to be observed. The answer

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VOL. I.

will be two-fold, since He either wills it to be rigidly observed in the highest degree of perfection, or only according to STEIXEIU, clemency; that is, if he require this according to clemency, and if the strength or powers which he confers be proportionate to the demand. (1.) Man cannot perfectly perform such a law of God, if it be considered as to be performed according to rigor. (2.) But if he require it according to clemency, and if the powers conferred be proportionate, (which must be acknowledged, since He requires it according to the evangelical covenant,) the answer is, it can be perfectly observed. But the question about [potentia] capability is not of such great importance, " provided a man confesses that it is possible to be done by the grace of Christ," as St. Augustine justly observes.

REMARKS

ON THE

PRECEDING QUESTIONS, AND ON THOSE OPPOSED TO THEM.

In reply to some queries which Uytenbogard had addressed to Arminius, concerning these nine qaestions and their opposites, the latter gave his friend the following explanation, in a letter dated the 31st of January, 1606:

"I. In answer to the First Question, this is the order of the decrees. (1.) It is my will to save believers. (2.) On this man I will bestow faith and preserve him in it. (3.) I will save this man. For thus does the first of these decrees prescribe, which must necessarily be placed foremost; because, without this, faith is not necessary to salvation, and therefore no necessity exists to administer the means for faith. But to this is directly opposed the opinion which asserts, that faith is bestowed on him on whom God had previously willed to bestow salvation. For, in this case, it would be his will to save one who did not believe. All that has been said about the difference of the decree and its execution, is futile; as if, in fact, God willed salvation to any one prior to faith, and yet not to bestow salvation on any others than believers. For, beside the consistent agreement of these, [the decree and its execution,] it is certain that God cannot will to bestow that which, on account of his previous decree, He cannot bestow. As therefore faith is, in a general manner, placed before salvation by the first decree; so it must, spe. cially and particularly, be placed before the salvation of this and that man, even in the special decree which has the subsequent execution.

"III. To the Third Question I shall in preference oppose the following: Has God determined peremptorily to act with some men according to the strict rigor of the law, as He did with the fallen angels, and to act with others according to the grace of the Gospel? If they deny this, I have what I wish. But if they affirm it, such a sentiment must be overwhelmed with absurdities; because in such a case God would have acted towards many men with greater severity, than towards the fallen angels, who, as being creatures purely spiritual, each sinned of himself, through his own wickedness without persuasion from any one.