XII. ON ORIGINAL SIN.

1. ORIGINAL Sin is not that actual sin by which Adam transgressed the law concerning the tree of knowledge of good and evil, and on account of which we have all been constituted sinners, and rendered [rei] obnoxious or liable to death and condemnation.

2. QUERIES.-Is original sin only [carentia] the absence or want of original righteousness and of primeval holiness, with an inclination to commit sin, which likewise formerly existed in man, though it was not so vehement nor so inordinate as now it is, on account of the lost favour of God, his malediction, and the loss of that good by which that inclination was reduced to order? Or is it a certain infused habit (or acquired ingress) contrary to righteousness and holiness, after that sin had been committed?

3. Does original sin render men obnoxious to ths wrath of God, when they have been previously constituted sinners on account of the actual sin of Adam, and rendered liable to damnation ?

4. Adam, when considered in this state, after sin and prior to restoration, was not bound at once to punishment and obedience, but only to punishment.

XIII. ON THE PREDESTINATION OF MAN, CONSIDERED FARTLY IN HIS PRIMEVAL STATE, AND PARTLY IN THE FALL.

1 IT is rashly asserted, that "the matter of predestination, as it is opposed to reprobation, is man in common or absolutely, if regard be had to the fore-ordaining of the end; but if regard be had to the means for the end, it is man about to perish by and in himself and guilty in Adam."-(TRELCATII Institut., lib. 2. On Predestination.)

2. With equal infelicity is it asserted, that "one reprobation is negative or passive, another affirmative or active; that the former is before all things and causes in things foreknown and considered, or that will arise from things; and that this act is respective of sin, and is called predamnation.”

3. It may become a subject of discussion in what manner the following things can be said agreeably to this doctrine: "The impulsive cause of this predestination is the benevolent [affectus] inclination of the will of God in Christ; and predestination is an eternal act of God, by which He resolves to make in Christ some creatures partakers of his grace and glory."

4. This is a stupid assertion: "The just desertion of God, by which He does not confer grace on a reprobate man, and which appertains to predestination and to its execution, is that of exploration or trial." This also cannot be reconciled with the expressions in the preceding paragraph.

XIV. ON PREDESTINATION CONSIDERED AFTER THE FALL.

1. QUERIES. Out of the fallen human race, or out of the mass of corruption and perdition, has God absolutely chosen some particular men to life, and absolutely reprobated others to death, without any consideration of the good of the one or of the evil of the other? And from a just decree, which is both gracious and severe, is there such a requisite condition as this in the object which God is about to elect and to save, or to reprobate and

condemn ?

2. Is any man damned with death eternal, solely on account of the sin of Adam?

3. Are those who are thus the elect necessarily saved on account of the efficacy of grace, which has been destined to them only that they may not be able to do otherwise than assent to it, as it is irresistible?

4. Are those who are thus the reprobate necessarily damned, because either no grace at all, or not sufficient, has been destined to them, that they may assent to it and believe?

5. Or rather, according to St. Augustine, Are those who are thus the elect assuredly saved, because God decreed to employ grace on them as he knew was suitable and congruous that they might be persuaded and saved; though, if regard be had to the internal efficacy of grace, they may not be advanced or benefited by it?

6. Are those who have thus been reprobated certainly damned, because God does not apply to them grace as He knows to be suitable and congruous; though in the mean time they [afficiantur] are supplied with sufficient grace, that they may be able to yield their assent and be saved?

XV.-ON THE DECREES OF GOD WHICH CONCERN THE SALVATION OF SINFUL MEN, ACCORDING TO HIS OWN SENSE.

1. THE FIRST DECREE concerning the salvation of sinful men, is that by which God resolves to appoint his Son Jesus Christ as a Saviour, Mediator, Redeemer, High Priest, and One who may

expiate sins, by the merit of his own obedience may recover lost salvation, and dispense it by his efficacy.

2. The SECOND DECREE is that by which God resolves to receive into [gratiam] favour those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere; but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ.

3. The THIRD DECREE is that by which God resolves to administer such means for repentance and faith as are necessary, sufficient, and efficacious. And this administration is directed according to the wisdom of God, by which He knows what is suitable or becoming to mercy and severity; it is also according to his righteousness, by which He is prepared to follow and execute [the directions] of his wisdom.

4. From these follows a FOURTH DECREE concerning the salvation of these particular persons, and the damnation of those: This rests or depends on the prescience and foresight of God, by which He foreknew from all eternity [quinam] what men would, through such administration, believe by the aid of preventing or preceding grace, and would persevere by the aid of subsequent or following grace; and who would not believe and persevere.

5. Hence God is said to "know those who are his ;" and the number both of those who are to be saved, and of those who are to be damned, is certain and fixed, and the quod and the qui, [the substance and the parties of whom it is composed,] or, as the phrase of the Schools is, both materially and formally.

6. The Second Decree [described in § II.] is predestination to salvation, which is the foundation of Christianity, salvation, and of the assurance of salvation; it is also the matter of the Gospel, and [summa] the substance of the doctrine taught by the apostles.

7. But that predestination by which God is said to have decreed to save particular creatures and persons and to endue them with faith, is neither the foundation of Christianity, of salvation, nor of the assurance of salvation.

XVI. ON CHrist.

1. QUERIES. After the entrance of sin into the world, was there no other remedy for the expiation of sin, or of rendering satisfaction to God, than through the death of the Son of God?

2. Had the human nature in Christ any other thing, than substance alone, immediately from the Locos, that is, without the intervention of the Holy Spirit ?

3. Have the holy conception of Christ through the Holy Ghost, and his [nativitas] birth from the Virgin Mary, [horsum tendat,] this tendency, to cover the corruption of our nature lest it should come into the sight of God?

4. Does the holy life of Christ, in which he fulfilled all righteousness according to the prescript of the Moral Law concerning the love of God and of our neighbour, conduce only to this purpose, -that Christ may be a pure and innocent High Priest and an uncontaminated victim? But was it not likewise for this purpose, -that this righteousness [of the holy life of Christ] may be our righteousness before God, and by this means performed by Him for us, that is, in our name and in our stead ?

5. Do those things which Christ suffered prior to his being placed before the tribunal of Pilate, concur with those which He afterwards endured, for the purging away and expiation of sins, and the redemption and reconciliation of sinners with God?

6. Was the oblation by which Christ offered himself to the Father as a victim for sin, so made on the cross that He has not offered himself and his blood to his Father in Heaven?

7. Is not the oblation by which Christ presents himself to his Father in heaven sprinkled with his own blood, a perpetual and continuous act, on which intercession rests or depends?

8. Is not the redemption which has been obtained by the blood of Christ, common to every man in particular, according to the love and affection of God by which He gave his Son for the world; though, according to the peremptory decree concerning the salvation of believers alone, it belongs only to some men?

XVII. ON THE VOCATION OF SINNERS TO COMMUNION WITH CHRIST, AND TO A PARTICIPATION OF HIS BENEFITS.

1. SINFUL man, after the perpetration of sin, has such a knowledge of the law as is sufficient for accusing, convicting, and condemning him: And this knowledge itself is capable of being employed by God when calling him to Christ, that He may, through it, compel man to repent and to flee to Christ.

2. An unregenerate man is capable of omitting more evil external works than he omits, and can perform more outward works which have been commanded by God than he actually performs; that is, it is possible for him to rule [loco-motivam]

his inducements for abstaining in another and a better manner than that in which he does rule them: Although if he were to do so, he would merit nothing by that deed.

3. The distribution of vocation into internal and external, is not the distribution of a genus into its species, or of a whole into

its parts.

4. Internal vocation [contingit] is granted even to those who do not comply with the call.

5. All unregenerate persons have freedom of will, and a capability of resisting the Holy Spirit, of rejecting the proffered grace of God, of despising the counsel of God against themselves, of refusing to accept the Gospel of grace, and of not opening to Him who knocks at the door of the heart; and these things they can actually do, without any difference of the Elect and of the Reprobate.

6. Whomsoever God calls, He calls them seriously, with a will desirous of their repentance and salvation: Neither is there any volition of God about or concerning those whom He calls as being uniformly considered, that is either affirmatively or negatively contrary to this will.

7. God is not bound to employ all the modes which are possible to Him for the salvation of all men: He has performed his [officio] part, when he has employed either one or more of these possible means for saving.

8. "That man should be rendered inexcusable," is neither the proximate end, nor that which was intended by God, to the Divine Vocation when it is first made and has not been repulsed.

9. The doctrine which is manifested only for the purpose of rendering those who hear it inexcusable, cannot render them inexcusable either by right or by efficacy.

10. The right of God,-by which He can require faith in Christ from those who do not possess the capability of believing in Him, and on whom He refuses to bestow the grace which is necessary and sufficient for believing, without any demerit on account of grace repulsed, does not rest or depend on the fact, that God gave to Adam in his primeval state, and in him to all men, the capability of believing in Christ.

11. The right of God,-by which he can condemn those who reject the Gospel of grace, and by which He actually condemns the disobedient,—does not rest or depend on this fact, that all men have by their own fault lost the capability of believing which they received in Adam.

12. Sufficient grace must necessarily be laid down; yet this sufficient grace, through the fault of him to whom [contingit] it is VOL. II.

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