in the possibility for a believer to commit apostasy (i.e., desert Christ by cleaving again to this evil world, losing a good conscience, or by failing to hold on to sound doctrine). However, over the period of time Arminius wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. For instance, Arminius declared in 1599 that this matter required further study in the Scriptures. Arminius said also in his "Declaration of Sentiments" (1607), "I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such a kind as to approve themselves on all points to my understanding." But in his other writings he expressed certainty about the possibility of falling away: Arminius wrote in ca. 1602, that "a person who is being 'built' into the church of Christ may resist the continuation of this process". Concerning the believers he said "It may suffice to encourage them, if they know that no power or prudence can dislodge them from the rock, unless they of their own will forsake their position." He continued by saying that the covenant of God (Jeremiah 23) "does not contain in itself an impossibility of defection from God, but a promise of the gift of fear, whereby they shall be hindered from going away from God so long as that shall flourish in their hearts." He then taught that had King David died in his sins he would have been lost. In 1602, Arminius also wrote: "A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member". For Arminius, certain class of sin would cause a believer to fall, especially sin motivated by malice. In 1605 Arminius wrote: “But it is possible for a believer to fall into a mortal sin, as is seen in David. Therefore he can fall at that moment in which if he were to die, he would be condemned". Stanglin, along with McCall, point out that Arminius clearly sets forth two paths to apostasy 1. "rejection", or 2. "malicious sinning". Oropeza concludes: "If there is any consistency in Arminius' position, he