"I have thought it proper to explain why it was that the subject of man's natural depravity did not occupy so prominent a place as might have been expected in the formal discussion of the Arminian controversy, when it first arose, about the time of the Synod of Dort,—at least as it was conducted on the Arminian side,— although it really lies at the root of the whole difference, as was made more palpably manifest in the progress of the discussion, when the followers of Arminius developed their views upon this subject more fully, and deviated further and further from the doctrine of the Bible and the Reformation on the subject of the natural state and character of men. I do not mean, however, in proceeding with the examination of the Arminian controversy, to dwell upon this topic; because I have already considered pretty fully the subjects of original sin and free-will in connection with the Pelagian controversy. The doctrine of most Arminians upon these subjects is, in substance, that of the Church of Rome, as defined by the Council of Trent,—that is, it holds true of them both that they qualify or limit the extent or completeness of the depravity which attaches to man by nature, in consequence of the fall, so as to leave room for free-will, in the sense of a natural power or ability in men to do something that is spiritually good as well as to do what is spiritually evil; and thus to represent man as able, in the exercise of his own natural powers, to contribute, in some measure, to the production of faith, and at least to prepare himself for turning to God and doing His will. In discussing this subject, in opposition to the doctrine of the Pelagians and the Church of Rome,—which is very much the same as that of the generality of Arminians,—I took occasion to explain pretty fully the great doctrine of the Reformation and of our own Confession of Faith, about the connection between men's entire moral corruption and the entire bondage or servitude of their will to sin because of depravity, or their inability to will or to do anything spiritually good, —the only species of bondage or necessity, or of anything opposed in any sense to freedom of will, which, upon scriptural grounds, as Calvinists, or because of anything contained in our Confession of Faith, we are called upon to maintain. But while right views of the entire depravity of man's moral nature, and of the thorough bondage or servitude of his will to sin, because of this depravity, —or, as our Confession says, "his total loss, by the fall into a state of sin, of all ability of will to any spiritual good accompanying salvation,"—should, when applied and carried out, settle the questions which have been raised as to the production of faith and the cause of conversion, and the nature and character of the gracious operation of the Holy Spirit in effecting these results,— the topics usually discussed under the head of effectual calling,— the sufficiency, efficacy, and, in some sense, irresistibility of grace, —yet the full exposition of these latter topics was not brought out until the Arminian and Jansenistic controversies arose in the Protestant and Romish churches respectively in the seventeenth century. And while the chief topics involved in these two great controversies were substantially the same, they present, in regard to the particular topic now before us, this remarkable and interesting contrast, that while in the Protestant Church the Arminians corrupted the doctrine of the Reformers with regard to effectual calling, and the efficacy of divine grace, or of the work of the Spirit in regeneration, without, at first at least, formally denying man's depravity and moral inability; on the other hand, the Jansenists in the Church of Rome strenuously maintained what were, in substance, scriptural and Calvinistic views in regard to the efficacy of grace, without formally denying the corrupt doctrine of the Council of Trent in regard to original sin and free-will" (from pages 392-393 in William Cunningham's Historical Theology, volume two, available on SWRB's Puritan Hard Drive, along with over 12,500 classic and contemporary Reformation resources at http://www.puritandownloads.com/ -- emphasis added).