Iacob and Esau. Election. Reprobation Opened and discussed by way of sermon at Pauls Crosse, March 4. 1622. By Humphry Sydenham Mr. of Arts, and fellow of Wadham Colledge in Oxford.
yet giue me leaue to returne, though not satisfaction, answer. In sacred Riddles what wee cannot resolue, giue vs leaue to contemplate; and what not comprehend, admire:
yet give me leave to return, though not satisfaction, answer. In sacred Riddles what we cannot resolve, give us leave to contemplate; and what not comprehend, admire:
av vvb pno11 n1 pc-acp vvi, cs xx n1, n1. p-acp j n2 r-crq pns12 vmbx vvi, vvb pno12 vvi pc-acp vvi; cc q-crq xx vvi, vvb:
and when our reason is once non-plust, we are husht in a contented wonder, Where we may behold the Almighty (in a full shower) powring downe his blessings vpon some, scarce deawing or sprinkling them on others;
and when our reason is once nonplussed, we Are hushed in a contented wonder, Where we may behold the Almighty (in a full shower) Pouring down his blessings upon Some, scarce deawing or sprinkling them on Others;
It behoues vs then to be wary of our choice, how either we traffique here with corrupt antiquity (where but to taste were to surfeit) or with that moderne Nauie of Expositors, where mixture of opinion will rather cloy than feed,
It behooves us then to be wary of our choice, how either we traffic Here with corrupt antiquity (where but to taste were to surfeit) or with that modern Navy of Expositors, where mixture of opinion will rather cloy than feed,
I shall onely request gray haires thus farre to dispence with me, that where their Candle burnes dimly and uncertainly, I may borrow light of a more glorious flame.
I shall only request grey hairs thus Far to dispense with me, that where their Candle burns dimly and uncertainly, I may borrow Light of a more glorious flame.
for with that double attribute Augustin doth inuest it in his 2. booke contra Manichaeos, cap. 2. And seeing there is nothing before his will, as being eternall; nothing greater, as being omnipotent;
for with that double attribute Augustin does invest it in his 2. book contra Manichaeos, cap. 2. And seeing there is nothing before his will, as being Eternal; nothing greater, as being omnipotent;
these of furie, for the promulgation of his iustice? Doubtlesse the wil, & the bene-placitū of the Almighty as the primary & immediate cause, whereof if there be any more subordinate, they haue all alliance and dependancy on it, Tanquam à principali intentione primi agentis.
these of fury, for the Promulgation of his Justice? Doubtless the will, & the bene-placitum of the Almighty as the primary & immediate cause, whereof if there be any more subordinate, they have all alliance and dependency on it, Tanquam à principali intention Primi agentis.
d pp-f n1, p-acp dt n1 pp-f po31 n1? av-j dt n1, cc dt j pp-f dt j-jn c-acp dt n1 cc j n1, c-crq cs pc-acp vbb d dc j, pns32 vhb d n1 cc n1 p-acp pn31, fw-la fw-fr fw-la n1 fw-la fw-la.
because he loued Iacob, and not Esau. But why is his loue incommunicable, and as it seemes, in a partiall reseruation, peculiar to that more than this? I know not a more plausible and higher motiue than his will.
Because he loved Iacob, and not Esau But why is his love incommunicable, and as it seems, in a partial reservation, peculiar to that more than this? I know not a more plausible and higher motive than his will.
c-acp pns31 vvd np1, cc xx np1 cc-acp q-crq vbz po31 n1 j, cc c-acp pn31 vvz, p-acp dt j n1, j p-acp d dc cs d? pns11 vvb xx dt av-dc j cc jc n1 cs po31 n1.
how euer some vain-glorious braines (ambitious of mysterious and abstruser knowledge) haue inscribed here their Multa pertransiéunt, & augibitur scientia.
how ever Some vainglorious brains (ambitious of mysterious and abstruser knowledge) have inscribed Here their Multa pertransiéunt, & augibitur scientia.
q-crq av d j n2 (j pp-f j cc jc n1) vhb vvn av po32 fw-la fw-la, cc fw-la fw-la.
But in so stickle & dangerous a tortēt, how are they o'rewhelmed at last? and whilst they so ventrously climbe this steeper turrer, throwned desperately into heresie? For mine owne part, I haue euer thought curiosity in diuine affaires but a quaint distraction, rather applauding an humble (yet faithful) ignorance,
But in so stickle & dangerous a tortent, how Are they overwhelmed At last? and while they so venturously climb this steeper turrer, throwned desperately into heresy? For mine own part, I have ever Thought curiosity in divine affairs but a quaint distraction, rather applauding an humble (yet faithful) ignorance,
cc-acp p-acp av j cc j dt n1, q-crq vbr pns32 vvn p-acp ord? cc cs pns32 av av-j vvi d jc n1, vvn av-j p-acp n1? p-acp po11 d n1, pns11 vhb av vvn n1 p-acp j-jn n2 p-acp dt j n1, av-c vvg dt j (av j) n1,
that God foresaw that in some, Quo digni sunt iustificatione; that in others, Quo digni sunt obtusione; so making God, will to depend on a foreseene merit.
that God foresaw that in Some, Quo Worthy sunt justification; that in Others, Quo Worthy sunt obtusione; so making God, will to depend on a foreseen merit.
But because in saith there is as well a merit, as in workes, he once more rectifies his opinion in the first of his Retractations and 23, where he doth peach his sometimes ignorance,
But Because in Says there is as well a merit, as in works, he once more Rectifies his opinion in the First of his Retractations and 23, where he does peach his sometime ignorance,
cc-acp c-acp p-acp vvz a-acp vbz p-acp av dt n1, c-acp p-acp n2, pns31 a-acp av-dc vvz po31 n1 p-acp dt ord pp-f po31 n2 cc crd, c-crq pns31 vdz vvi po31 av n1,
and ingeniously declares himselfe, that — Nondum diligentius quaesiuit, nec inuenit mysteria, he had not yet throughly sifted that of the Apostle, Rom. 11.5.
and ingeniously declares himself, that — Nondum Diligentius quaesiuit, nec inuenit Mysteries, he had not yet thoroughly sifted that of the Apostle, Rom. 11.5.
cc av-j vvz px31, cst — fw-la fw-la fw-la, fw-la fw-la fw-it, pns31 vhd xx av av-j vvn d pp-f dt n1, np1 crd.
but because they should be, and not of themselues beleeuing, but made so. And therefore, that Ʋt sim sidelis, 1 Cor. 7.25. beares a remarkable emphasis.
but Because they should be, and not of themselves believing, but made so. And Therefore, that Ʋt sim sidelis, 1 Cor. 7.25. bears a remarkable emphasis.
cc-acp c-acp pns32 vmd vbi, cc xx pp-f px32 vvg, cc-acp vvd av. cc av, cst vvb fw-la fw-la, crd np1 crd. vvz dt j n1.
Here the Pelagian startles, & lately backt with a troope of Arminians, takes head against this truth, fancying and dreaming of certain causes without God, which are not subsisting in God himselfe,
Here the Pelagian startles, & lately backed with a troop of Arminians, Takes head against this truth, fancying and dreaming of certain Causes without God, which Are not subsisting in God himself,
av dt jp vvz, cc av-j vvn p-acp dt n1 pp-f njp2, vvz n1 p-acp d n1, vvg cc vvg pp-f j n2 p-acp np1, r-crq vbr xx vvg p-acp np1 px31,
but externally mouing the will of God to dispose and determine of seuerall euents, laying this as an unshaken principle, Fidem esse conditionem in obiecto eligibili ante electionem;
but externally moving the will of God to dispose and determine of several events, laying this as an unshaken principle, Fidem esse conditionem in obiecto eligibili ante electionem;
That faith then, or any praeexisting merit in the person to be elected; was the cause of his election, is neither warrantable by reason nor primitiue Authoritie.
That faith then, or any preexisting merit in the person to be elected; was the cause of his election, is neither warrantable by reason nor primitive authority.
Non solum in Christo, sed per Christum. And therefore (as that late venerable Synode hath awarded it) Non ex illis conditionibus facta est, sed ad illas;
Non solum in Christ, sed per Christ. And Therefore (as that late venerable Synod hath awarded it) Non ex illis conditionibus facta est, sed ad Illas;
fw-fr fw-la p-acp fw-la, fw-la fw-la np1. cc av (c-acp d j j n1 vhz vvn pn31) fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n2;
And if we commerce a little with passages of holy story, we shall find that our election points rather to the free will of God in his eternall councell,
And if we commerce a little with passages of holy story, we shall find that our election points rather to the free will of God in his Eternal council,
and not therefore ordained because they formerly beleeued. And if we will not suffer our minds to bee transported either with scruple or noueltie, the text is open, Ephes. 1.4. He hath chosen vs before the foundations of the world were laid, that we might be holy, not that we were.
and not Therefore ordained Because they formerly believed. And if we will not suffer our minds to be transported either with scruple or novelty, the text is open, Ephesians 1.4. He hath chosen us before the foundations of the world were laid, that we might be holy, not that we were.
cc xx av vvn c-acp pns32 av-j vvn. cc cs pns12 vmb xx vvi po12 n2 pc-acp vbi vvn av-d p-acp n1 cc n1, dt n1 vbz j, np1 crd. pns31 vhz vvn pno12 p-acp dt n2 pp-f dt n1 vbdr vvn, cst pns12 vmd vbi j, xx cst pns12 vbdr.
then cald: and therefore Saint Austin in his 86. Tract upon Iohn, out of a holy indignation, doth check the insolence of those, Qui praescientiam Dei defendunt contra gratiam Dei;
then called: and Therefore Saint Austin in his 86. Tract upon John, out of a holy Indignation, does check the insolence of those, Qui praescientiam Dei defendunt contra gratiam Dei;
cs vvd: cc av n1 np1 p-acp po31 crd n1 p-acp np1, av pp-f dt j n1, vdz vvi dt n1 pp-f d, fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
Grace doth not find works in vs, but fashions them, according to that of the Apostle, 2 Thes. 2.13. God hath from the beginning chosen you through sanctification of the spirit, and not of works.
Grace does not find works in us, but fashions them, according to that of the Apostle, 2 Thebes 2.13. God hath from the beginning chosen you through sanctification of the Spirit, and not of works.
n1 vdz xx vvi n2 p-acp pno12, cc-acp n2 pno32, vvg p-acp d pp-f dt n1, crd np1 crd. np1 vhz p-acp dt n1 vvn pn22 p-acp n1 pp-f dt n1, cc xx pp-f n2.
Indeed, say they, the Scripture is thus farre our Schoolemaster, That we are iustified by the blood of Christ, and reconciled to God by the death of his Sonne:
Indeed, say they, the Scripture is thus Far our Schoolmaster, That we Are justified by the blood of christ, and reconciled to God by the death of his Son:
but where are we informed that we are elected through his bloud, or praedestinated by his death? Indeed, in the 3 of Iohn 16. we finde a — sic Dous dilexit, — God so loued the world that he gaue his Sonne.
but where Are we informed that we Are elected through his blood, or predestinated by his death? Indeed, in the 3 of John 16. we find a — sic Dous dilexit, — God so loved the world that he gave his Son.
therefore Christ died for vs. For so Rom. 5.8. God setteth out his loue towards vs, that whilst we were yet sinners, Christ died for vs. In matters therefore of election, we acknowledge not a cause more classicke than the Cuius vult here specified, He will haue mercy on whom he will.
Therefore christ died for us For so Rom. 5.8. God sets out his love towards us, that while we were yet Sinners, christ died for us In matters Therefore of election, we acknowledge not a cause more classic than the Cuius vult Here specified, He will have mercy on whom he will.
av np1 vvd p-acp pno12 p-acp av np1 crd. np1 vvz av po31 n1 p-acp pno12, cst cs pns12 vbdr av n2, np1 vvd p-acp pno12 p-acp n2 av pp-f n1, pns12 vvb xx dt n1 av-dc j cs dt crd fw-la av vvd, pns31 vmb vhi n1 p-acp ro-crq pns31 vmb.
For proofe whereof, a sweet singer of our Israel instances in those wonderfull passages of creation, where 'tis first said that Deus cre•uit, God created all things,
For proof whereof, a sweet singer of our Israel instances in those wonderful passages of creation, where it's First said that Deus cre•uit, God created all things,
p-acp n1 c-crq, dt j n1 pp-f po12 np1 n2 p-acp d j n2 pp-f n1, c-crq pn31|vbz ord vvd d fw-la fw-la, np1 vvd d n2,
Hereupon that great treasurer of Learning and Religion, Zanchius in his 3 booke, de Natura Dei. and 4 chapter, diuides betweene the cause of Gods will,
Hereupon that great treasurer of Learning and Religion, Zanchius in his 3 book, de Nature Dei. and 4 chapter, divides between the cause of God's will,
av cst j n1 pp-f n1 cc n1, np1 p-acp po31 crd n1, fw-fr fw-la fw-la. cc crd n1, vvz p-acp dt n1 pp-f n2 vmb,
God doth nothing because hee will, but because there is a reason of so doing, in regard whereof it is not simply called NONLATINALPHABET, the will of God,
God does nothing Because he will, but Because there is a reason of so doing, in regard whereof it is not simply called, the will of God,
So that in his sacred resolutions and designements, though we meet (sometimes) with passages, wound vp in darkened terrour, the cause whereof wee may admire not scan;
So that in his sacred resolutions and designments, though we meet (sometime) with passages, wound up in darkened terror, the cause whereof we may admire not scan;
av cst p-acp po31 j n2 cc n2, cs pns12 vvb (av) p-acp n2, vvb a-acp p-acp j-vvn n1, dt n1 c-crq pns12 vmb vvi xx vvi;
yet the drift and maine ends of the Almighty haue been so backt with strength of a iust reason, that we may rather magnifie his goodnesse than tax his power;
yet the drift and main ends of the Almighty have been so backed with strength of a just reason, that we may rather magnify his Goodness than Tax his power;
av dt n1 cc j n2 pp-f dt j-jn vhb vbn av vvn p-acp n1 pp-f dt j n1, cst pns12 vmb av-c vvi po31 n1 cs vvb po31 n1;
Equitie and goodnesse are children of one burden, both the lawfull issue of his will, which though foule mouthes of libertines haue strangely bastardized, making that the throne of tyranny, which is the rule of iustice,
Equity and Goodness Are children of one burden, both the lawful issue of his will, which though foul mouths of Libertines have strangely bastardized, making that the throne of tyranny, which is the Rule of Justice,
So faire a goodnesse, was neuer capable of so foule a contradiction, and therefore (as the same father prosequutes) Iniquitatem damnare nouit, non facere:
So fair a Goodness, was never capable of so foul a contradiction, and Therefore (as the same father prosequutes) Iniquitatem damnare Novit, non facere:
av j dt n1, vbds av-x j pp-f av j dt n1, cc av (c-acp dt d n1 vvz) fw-la fw-la fw-la, fw-fr fw-la:
And therefore Tertullian, in his first booke de Trinitate, makes it a Non potest fieri, a matter beyond the list and reach of possibilitie, that he should be Artifex mali operis, the promoter & enginer of a depraued act, who challengeth to himselfe the title no lesse of an vnblemished Father, than of a Iudge.
And Therefore Tertullian, in his First book de Trinitate, makes it a Non potest fieri, a matter beyond the list and reach of possibility, that he should be Artifex mali operis, the promoter & engineer of a depraved act, who Challengeth to himself the title no less of an unblemished Father, than of a Judge.
cc av np1, p-acp po31 ord n1 fw-fr fw-la, vvz pn31 dt fw-fr fw-la fw-la, dt n1 p-acp dt n1 cc n1 pp-f n1, cst pns31 vmd vbi np1 fw-la fw-la, dt n1 cc n1 pp-f dt j-vvn n1, r-crq vvz p-acp px31 dt n1 av-dx dc pp-f dt j n1, cs pp-f dt n1.
Humilitie (here) is the first staire to safetie; and a modest knowledge stands constantly wondering, whilst the proud apprehension staggers, and tumbles too.
Humility (Here) is the First stair to safety; and a modest knowledge Stands constantly wondering, while the proud apprehension staggers, and tumbles too.
n1 (av) vbz dt ord n1 p-acp n1; cc dt j n1 vvz av-j vvg, cs dt j n1 vvz, cc vvz av.
Here's a Sea vnnauigable, and a gulfe so scorning fathom, that our Apostle himselfe was driuen to his NONLATINALPHABET, O depth, and in a rapture, more of astonishment, than contemplation, he stiles it, NONLATINALPHABET:
Here's a Sea unnavigable, and a gulf so scorning fathom, that our Apostle himself was driven to his, Oh depth, and in a rapture, more of astonishment, than contemplation, he stile it,:
av|vbz dt n1 j-u, cc dt n1 av vvg n1, cst po12 n1 px31 vbds vvn p-acp po31, uh n1, cc p-acp dt n1, dc pp-f n1, cs n1, pns31 vvz pn31,:
For as the same Father, in his 105 Epist. Cur illum potiùs, quàm illum, liberet, aui non, scrutetur (qui potest) iudiciorum eius tam magnum profundum, sed caueat praecipitium —.
For as the same Father, in his 105 Epistle Cur Ilum potiùs, quàm Ilum, liberet, aui non, scrutetur (qui potest) Judiciorum eius tam magnum profundum, sed caveat praecipitium —.
and in his answer to the second question of Simplician: Quare huic ita, & huic non ita, home tu quis es qui respondeas Deo? & cur isti sic, illi aliter? Absit vt dicamus Iudicium luti esse, sed figuli.
and in his answer to the second question of Simplician: Quare huic ita, & huic non ita, home tu quis es qui respondeas God? & cur Isti sic, illi aliter? Absit vt Dicamus Iudicium luti esse, sed figuli.
cc p-acp po31 n1 p-acp dt ord n1 pp-f njp: fw-la fw-la fw-la, cc fw-la fw-la fw-la, av-an fw-la fw-la fw-la fw-la fw-la fw-la? cc n1 fw-la fw-la, fw-la fw-la? np1 fw-la fw-la fw-la n1 fw-la, fw-la fw-la.
And therefore if thou wilt needs trespasse vpon deity, dig not in its bosome; a more humble aduenture sutes better with the condition of a worme, scarce a man,
And Therefore if thou wilt needs trespass upon deity, dig not in its bosom; a more humble adventure suits better with the condition of a worm, scarce a man,
cc av cs pns21 vm2 av vvi p-acp n1, vvb xx p-acp po31 n1; dt av-dc j n1 n2 av-jc p-acp dt n1 pp-f dt n1, av-j dt n1,
than to question it, for so that reuerend Father (who euer mixt his learning with a deuout awe) in his 3 booke, cont. Iulianum, and 18 chapter, Bonus est Deus, instus est Deus, potest aliquos sine bonis meritis liberare,
than to question it, for so that reverend Father (who ever mixed his learning with a devout awe) in his 3 book, contentedly. Julian, and 18 chapter, Bonus est Deus, instus est Deus, potest Someone sine bonis Meritis Liberate,
cs pc-acp vvi pn31, c-acp av d j-jn n1 (r-crq av vvd po31 n1 p-acp dt j n1) p-acp po31 crd n1, av-vvn. np1, cc crd n1, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n2 fw-la,
God is equally good and iust, he can saue some without reference to desert, because he is good, he cannot damne any man without a due demerit, because he is iust:
God is equally good and just, he can save Some without Referente to desert, Because he is good, he cannot damn any man without a due demerit, Because he is just:
or iniustice, if at time of repayment he forgiue this man his debt, and require satisfaction of that? for this liues not in the will and disposall of the debtor, but of the creditor.
or injustice, if At time of repayment he forgive this man his debt, and require satisfaction of that? for this lives not in the will and disposal of the debtor, but of the creditor.
cc n1, cs p-acp n1 pp-f n1 pns31 vvb d n1 po31 n1, cc vvi n1 pp-f d? p-acp d vvz xx p-acp dt n1 cc n1 pp-f dt n1, cc-acp pp-f dt n1.
and to whom giuen, 'tis in such debtors insolence to iudge, lest God returne their saucinesse with a — Non licet mihi quod volo facere? as the housholder did the murmuring labourers in his vineyard.
and to whom given, it's in such debtors insolence to judge, lest God return their sauciness with a — Non licet mihi quod volo facere? as the householder did the murmuring labourers in his vineyard.
and reprobation than diuine goodnesse, which that learned Schoole-man, Part. 1. quaest. 23. art. 5. doth not onely illustrate but proue no lesse by similitude, than argument.
and reprobation than divine Goodness, which that learned Schoolman, Part. 1. Question. 23. art. 5. does not only illustrate but prove no less by similitude, than argument.
cc n1 cs j-jn n1, r-crq d j n1, n1 crd vvn. crd n1. crd vdz xx av-j vvi cc-acp vvb av-dx dc p-acp n1, cs n1.
and hence 'tis that to the complement and full glory of the vniuerse, there is in them a diuersitie of degrees required, of which some possesse a lower, and some a higher roome;
and hence it's that to the compliment and full glory of the universe, there is in them a diversity of Degrees required, of which Some possess a lower, and Some a higher room;
cc av pn31|vbz d p-acp dt n1 cc j n1 pp-f dt n1, pc-acp vbz p-acp pno32 dt n1 pp-f n2 vvn, pp-f r-crq d vvb dt jc, cc d dt jc n1;
— Voluit itaque Deus in hominibus, quantum ad aliquos, quos praestestinet, suam repraesentare bonitatem, per modum misericordiae, parcendo illis, quantum verò ad alios, quos reprobet, suam ostendi bonitatem per modum iustioiae, puniendo eos.
— Voluit itaque Deus in hominibus, quantum ad Someone, quos praestestinet, suam repraesentare bonitatem, per modum Mercy, parcendo illis, quantum verò ad Alioth, quos reprobet, suam ostendi bonitatem per modum iustioiae, puniendo eos.
God in those hee elects, would shew his goodnesse by way of mercie in sparing these, in others he reprobates, his goodnesse too, by way of iustice in punishing them.
God in those he elects, would show his Goodness by Way of mercy in sparing these, in Others he Reprobates, his Goodness too, by Way of Justice in punishing them.
And therefore our Apostle here not onely magnifies the riches of his glory vpon vessels of mercie, vers. 23. but his long parience too, to vessels of wrath, vers. 22. So that in his house there are not onely those of gold and siluer,
And Therefore our Apostle Here not only Magnifies the riches of his glory upon vessels of mercy, vers. 23. but his long parience too, to vessels of wrath, vers. 22. So that in his house there Are not only those of gold and silver,
cc av po12 n1 av xx av-j vvz dt n2 pp-f po31 n1 p-acp n2 pp-f n1, fw-la. crd p-acp po31 j n1 av, p-acp n2 pp-f n1, fw-la. crd av cst p-acp po31 n1 pc-acp vbr xx av-j d pp-f n1 cc n1,
but of wood and earth too, and some to honor, some to dishonor, 2 Tim. 2.20. Of wch if any mutinous or sawcy ignorant desires a reason beyond Gods will, I haue no answer but that of Augustine, in his 22 Sermon, de verb Apost. Turatiocinare, ego mirer, in disputa, ego credam:
but of wood and earth too, and Some to honour, Some to dishonour, 2 Tim. 2.20. Of which if any mutinous or saucy ignorant Desires a reason beyond God's will, I have no answer but that of Augustine, in his 22 Sermon, the verb Apost. Turatiocinare, ego mirer, in disputa, ego Creed:
cc-acp pp-f n1 cc n1 av, cc d p-acp n1, d p-acp n1, crd np1 crd. pp-f r-crq cs d j cc j j n2 dt n1 p-acp ng1 n1, pns11 vhb dx n1 p-acp d pp-f np1, p-acp po31 crd n1, dt n1 n1. fw-la, fw-la n1, p-acp fw-la, fw-la fw-la:
why one part of it should be vnder the forme of fire, another vnder the forme of earth, there may be a reason assigned, that there might be a diuersity of species in things naturall:
why one part of it should be under the Form of fire, Another under the Form of earth, there may be a reason assigned, that there might be a diversity of species in things natural:
for in those thing which are of an vnrestrained freedome, euery man (out of the iurisdiction of his owne will) may giue to whome he will, more or lesse, without the least disparagement of iustice:
for in those thing which Are of an unrestrained freedom, every man (out of the jurisdiction of his own will) may give to whom he will, more or less, without the least disparagement of Justice:
c-acp p-acp d n1 r-crq vbr pp-f dt j n1, d n1 (av pp-f dt n1 pp-f po31 d n1) vmb vvi p-acp ro-crq pns31 vmb, av-dc cc av-dc, p-acp dt ds n1 pp-f n1:
And therefore to those recoiling dispositions wch mutter at a free hounty, heaped on others without referēce to desert, I wil vsurpe that of the Parable, Tolle quod tuum est, & vade.
And Therefore to those recoiling dispositions which mutter At a free hounty, heaped on Others without Referente to desert, I will usurp that of the Parable, Take quod tuum est, & vade.
cc av p-acp d vvg n2 r-crq vvb p-acp dt j n1, vvn p-acp n2-jn p-acp n1 p-acp n1, pns11 vmb vvi d pp-f dt n1, uh vvd fw-la fw-la, cc vvi.
yet it is not the sole and particular cause, for there are many secondary concurring with the first, by the mediation whereof, the will of God brings his intendments to an issue.
yet it is not the sole and particular cause, for there Are many secondary concurring with the First, by the mediation whereof, the will of God brings his intendments to an issue.
av pn31 vbz xx dt j cc j n1, c-acp pc-acp vbr d j vvg p-acp dt ord, p-acp dt n1 c-crq, dt n1 pp-f np1 vvz po31 n2 p-acp dt n1.
yet assisted by his will, and the powerfull and effectuall operations of his grace, our will cooperates with Gods. Else how could Dauid pray to him to be his helper,
yet assisted by his will, and the powerful and effectual operations of his grace, our will cooperates with God's Else how could David pray to him to be his helper,
av vvn p-acp po31 n1, cc dt j cc j n2 pp-f po31 n1, po12 n1 vvz p-acp n2 av q-crq vmd np1 vvb p-acp pno31 pc-acp vbi po31 n1,
except the will of man did worke in the performance of it? It is true (saith S. Augustine ) we finde a Deus operatur omnia in omnibus, but we no where finde a Deus credit omnia in omnibus.
except the will of man did work in the performance of it? It is true (Says S. Augustine) we find a Deus operatur omnia in omnibus, but we no where find a Deus credit omnia in omnibus.
and this prize, must wrestle, Qui creauit te sine te, non saluat te sine te. He that hath created thee without thy selfe, will not saue thee without thy selfe.
and this prize, must wrestle, Qui creauit te sine te, non saluat te sine te. He that hath created thee without thy self, will not save thee without thy self.
cc d n1, vmb vvi, fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la fw-la. pns31 cst vhz vvn pno21 p-acp po21 n1, vmb xx vvi pno21 p-acp po21 n1.
Out of more than a double Iurie of Interpreters, which I haue (not with a little distraction) obserued, wauing here in doubtfull opinion, Hugo de Sancto Ʋictore giues thus his verdict.
Out of more than a double Jury of Interpreters, which I have (not with a little distraction) observed, waving Here in doubtful opinion, Hugo de Sancto Ʋictore gives thus his verdict.
neither can the Sunne make any thing else see but the eie in man, for it may shine vpon our hand or foot, neuerthelesse the hand or foot shall see nothing:
neither can the Sun make any thing Else see but the eye in man, for it may shine upon our hand or foot, nevertheless the hand or foot shall see nothing:
dx vmb dt n1 vvb d n1 av vvi p-acp dt n1 p-acp n1, c-acp pn31 vmb vvi p-acp po12 n1 cc n1, av dt n1 cc n1 vmb vvi pix:
For how can the merits of man challenge any thing, if all flow from the grace of God? Yes (saith Hugo ) euen as a weake child which cannot yet goe alone, should be led by the Nurse, a man cannot say that the childe goeth of himselfe,
For how can the merits of man challenge any thing, if all flow from the grace of God? Yes (Says Hugo) even as a weak child which cannot yet go alone, should be led by the Nurse, a man cannot say that the child Goes of himself,
That a man only maybe saued without apparant contradiction; no vnreasonable creature is capable of that euerlasting blessednesse and beatificall vision;
That a man only maybe saved without apparent contradiction; no unreasonable creature is capable of that everlasting blessedness and beatifical vision;
of which some there is a definite and set number, vncapable of augmentation, or diminution, howeuer those new sprung Sectaries, out of a turbulent braine and thirst of cauillation, blaspheme the eternity of Gods decree, making our election mutable, incompleat, conditionate, subiect to change and reuocation,
of which Some there is a definite and Set number, uncapable of augmentation, or diminution, however those new sprung Sectaries, out of a turbulent brain and thirst of cavillation, Blaspheme the eternity of God's Decree, making our election mutable, incomplete, conditionate, Subject to change and revocation,
pp-f r-crq d a-acp vbz dt j cc j-vvn n1, j pp-f n1, cc n1, c-acp d j vvn n2, av pp-f dt j n1 cc n1 pp-f n1, vvb dt n1 pp-f npg1 n1, vvg po12 n1 j, j, j, j-jn p-acp n1 cc n1,
And whereas our Fathers of old haue maintained, euen to the sword and fagot, the decree of election to be no lesse eternall than irreuocable, these would faine lull our beleefe with innouation of vpstart discipline, altering no lesse the number than the condition of the elect into the state of reprobate,
And whereas our Father's of old have maintained, even to the sword and faggot, the Decree of election to be no less Eternal than irrevocable, these would feign lull our belief with innovation of upstarted discipline, altering no less the number than the condition of the elect into the state of Reprobate,
Againe, it seemes no consequence, God can saue or damne a man, therefore this man can be saued or damned, Non enim posse Dei sequitur posse nostrum, Gods power stands not in relation to ours:
Again, it seems no consequence, God can save or damn a man, Therefore this man can be saved or damned, Non enim posse Dei sequitur posse nostrum, God's power Stands not in Relation to ours:
av, pn31 vvz dx n1, np1 vmb vvi cc vvi dt n1, av d n1 vmb vbi vvn cc vvn, fw-fr fw-la fw-la fw-la fw-la fw-la fw-la, npg1 n1 vvz xx p-acp n1 p-acp png12:
as if God would otherwise redeeme mankinde than by the death of his Sonne. (As there was another meanes possible (saith Austin ) but not more conuenient.) That therefore mankinde could otherwise be redeemed;
as if God would otherwise Redeem mankind than by the death of his Son. (As there was Another means possible (Says Austin) but not more convenient.) That Therefore mankind could otherwise be redeemed;
c-acp cs np1 vmd av vvi n1 cs p-acp dt n1 pp-f po31 n1. (c-acp a-acp vbds j-jn n2 j (vvz np1) cc-acp xx av-dc j.) cst av n1 vmd av vbi vvn;
and if God had this in his power, that it should be therefore in mans too? Could not God (if he would) haue saued Iudas? doth it therefore follow that Iudas could be saued? No,
and if God had this in his power, that it should be Therefore in men too? Could not God (if he would) have saved Iudas? does it Therefore follow that Iudas could be saved? No,
cc cs np1 vhd d p-acp po31 n1, cst pn31 vmd vbi av p-acp n2 av? vmd xx np1 (cs pns31 vmd) vhb vvn np1? vdz pn31 av vvi d np1 vmd vbi vvn? uh-dx,
yet if wee looke backe a little into the mysteries of Gods decree, wee shall finde that which will no lesse relieue our vnderstanding, than remoue our scruple;
yet if we look back a little into the Mysteres of God's Decree, we shall find that which will no less relieve our understanding, than remove our scruple;
av cs pns12 vvb av dt j p-acp dt n2 pp-f npg1 n1, pns12 vmb vvi d r-crq vmb av-dx av-dc vvi po12 n1, cs vvb po12 n1;
Seeing then that election is from eternity, and that not obnoxious to mutability or corruption, we neither curtaile the elect of their primatiue glory, nor of their number.
Seeing then that election is from eternity, and that not obnoxious to mutability or corruption, we neither curtail the elect of their primitive glory, nor of their number.
vvg av d n1 vbz p-acp n1, cc cst xx j p-acp n1 cc n1, pns12 d vvb dt n-vvn pp-f po32 j n1, ccx pp-f po32 n1.
Which though they be a little flocke, (in respect of that herd and large droue of the damned) yet in those sacred volumes of Gods diuiner Oracles, we finde them numberlesse. So Apoc. 7.9.
Which though they be a little flock, (in respect of that heard and large drove of the damned) yet in those sacred volumes of God's diviner Oracles, we find them numberless. So Apocalypse 7.9.
r-crq cs pns32 vbb dt j n1, (p-acp n1 pp-f d n1 cc j n1 pp-f dt j-vvn) av p-acp d j n2 pp-f n2 jc-jn n2, pns12 vvb pno32 j. np1 np1 crd.
making our election generall, manifolde, indefinite, and would haue Christs death no lesse meritorious, than propitiatory for the sinnes of the whole world.
making our election general, manifold, indefinite, and would have Christ death no less meritorious, than propitiatory for the Sins of the Whole world.
A quaere long since on foot betweene Augustine and Pelagius, and since in a fiery skirmish betweene the Calumist and the Lutheran, out of whose mud and corruption there hath beene lately bred the Arminian, a Sect as poisonous as subtill,
A quaere long since on foot between Augustine and Pelagius, and since in a fiery skirmish between the Calumnist and the Lutheran, out of whose mud and corruption there hath been lately bred the Arminian, a Sect as poisonous as subtle,
dt fw-la av-j a-acp p-acp n1 p-acp np1 cc np1, cc c-acp p-acp dt j n1 p-acp dt n1 cc dt njp, av pp-f rg-crq n1 cc n1 a-acp vhz vbn av-j vvn dt np1, dt n1 c-acp j c-acp j,
For our own safety then, and the easier oppugning of so dangerous a suggestion, let vs examine a little of the extent & bounds of this grace, which Diuines cut into these three squadrons, in Gratiam Praedestinationis, vocationis, & iustificationis.
For our own safety then, and the Easier Oppugning of so dangerous a suggestion, let us examine a little of the extent & bounds of this grace, which Divines Cut into these three squadrons, in Gratiam Praedestinationis, vocationis, & iustificationis.
p-acp po12 d n1 av, cc dt av-jc vvg pp-f av j dt n1, vvb pno12 vvi dt j pp-f dt n1 cc n2 pp-f d n1, r-crq n2-jn vvb p-acp d crd n2, p-acp fw-la fw-la, fw-la, cc fw-la.
And this grace hath a double prospect, Either to that which is externall, in libro Scripturae, or creaturae, where God did manifest himselfe as well by what he had made,
And this grace hath a double prospect, Either to that which is external, in libro Scriptures, or creaturae, where God did manifest himself as well by what he had made,
cc d n1 vhz dt j-jn n1, av-d p-acp cst r-crq vbz j, p-acp fw-la fw-la, cc fw-la, c-crq np1 vdd vvi px31 p-acp av p-acp r-crq pns31 vhd vvn,
as by what he had written, or to that which is internall, of illumination, or renouation, of that in the intellect only, which a reprobate may lay claime to, of this in the heart, which by a holy reseruation and incommunicablenesse is peculiar to the elect, Gratia instificationis, which is not a grace inherent,
as by what he had written, or to that which is internal, of illumination, or renovation, of that in the intellect only, which a Reprobate may lay claim to, of this in the heart, which by a holy reservation and incommunicableness is peculiar to the elect, Gratia instificationis, which is not a grace inherent,
c-acp p-acp r-crq pns31 vhd vvn, cc p-acp d r-crq vbz j, pp-f n1, cc n1, pp-f d p-acp dt n1 av-j, r-crq dt n-jn vmb vvi n1 p-acp, pp-f d p-acp dt n1, r-crq p-acp dt j n1 cc n1 vbz j p-acp dt j-vvn, fw-la fw-la, r-crq vbz xx dt n1 j,
Yet not that NONLATINALPHABET which the Schooles christen with a gratia gratis data, any gift which God out of his free bounty hath bestowed vpon vs beyond our desert,
Yet not that which the Schools christen with a Gratia gratis data, any gift which God out of his free bounty hath bestowed upon us beyond our desert,
av xx d r-crq dt n2 vvb p-acp dt fw-la av fw-la, d n1 r-crq np1 av pp-f po31 j n1 vhz vvn p-acp pno12 p-acp po12 n1,
Againe, that grace of Illumination is more peculiarly confined, and if by the beames of that glorious Sunne which enlightneth euery man that comes into the world, we attaine to the knowledge of the Scripture,
Again, that grace of Illumination is more peculiarly confined, and if by the beams of that glorious Sun which Enlighteneth every man that comes into the world, we attain to the knowledge of the Scripture,
for his sheepe, his little flock, his peculiar Priesthood, his tabernacle, body, spouse, his Canaan, Sion, Ierusalem, his Ambassadors, Saints, Angels, in a word this Cuius vult, The Elect. I'le not beat your eares with a voluminous citation of text and Fathers, I'le draw only one shaft out of this holy quiuer,
for his sheep, his little flock, his peculiar Priesthood, his tabernacle, body, spouse, his Canaan, Sion, Ierusalem, his ambassadors, Saints, Angels, in a word this Cuius vult, The Elect. I'll not beatrice your ears with a voluminous Citante of text and Father's, I'll draw only one shaft out of this holy quiver,
First, wee deny that Christ by his death hath impetrated reconciliation for all, for Saul, or Iudas: Neither can our thought, much lesse our beleefe giue way to so strange a Paradox, That remission of sinnes is obtained for those whose sinnes are not remitted,
First, we deny that christ by his death hath impetrated reconciliation for all, for Saul, or Iudas: Neither can our Thought, much less our belief give Way to so strange a Paradox, That remission of Sins is obtained for those whose Sins Are not remitted,
But that Saul or Iudas or the residue of that cursed Hierarchy should reap the benefit of his Passion, we vtterly disclaime as erronious and hereticall.
But that Saul or Iudas or the residue of that cursed Hierarchy should reap the benefit of his Passion, we utterly disclaim as erroneous and heretical.
p-acp d np1 cc np1 cc dt n1 pp-f cst j-vvn n1 vmd vvi dt n1 pp-f po31 n1, pns12 av-j vvb p-acp j cc j.
if reconciliation be obtained for all men without exception? And if all infants borne without the couenant are reconciled, Cur non clementi crudelitate in cunis iugulauimus? (saith the learned Moulin ) why doe we not in a mercifull cruelty murther them in their cradles? for then their saluation were sealed;
if reconciliation be obtained for all men without exception? And if all Infants born without the Covenant Are reconciled, Cur non Clementi crudelitate in Cunis iugulauimus? (Says the learned Moulin) why do we not in a merciful cruelty murder them in their cradles? for then their salvation were sealed;
and torture the vnderstanding, since Christ hath neuer obtained that which he hath not applied, neither hath he applied that which he hath not obtained.
and torture the understanding, since christ hath never obtained that which he hath not applied, neither hath he applied that which he hath not obtained.
cc vvi dt n1, c-acp np1 vhz av vvn d r-crq pns31 vhz xx vvn, av-dx vhz pns31 vvn d r-crq pns31 vhz xx vvn.
Yet these men either of a head-strong opinion, or learned madnesse, are so violent in the prosecution of their tenents, that no strength of answer will satisfie their obiection,
Yet these men either of a headstrong opinion, or learned madness, Are so violent in the prosecution of their tenants, that no strength of answer will satisfy their objection,
av d n2 d pp-f dt j n1, cc j n1, vbr av j p-acp dt n1 pp-f po32 n2, cst dx n1 pp-f n1 vmb vvi po32 n1,
nor modestie of language suppresse their clamour, but a foule mouthed Forsterus will bray out his witty spleene with an — Error, & furor Zuinglianorum.
nor modesty of language suppress their clamour, but a foul mouthed Forsterus will bray out his witty spleen with an — Error, & Furor Zwinglianorum.
Thinkest thou that heauen was euer guiltie of such treason against her Soueraigne? or that it will euer entertaine a guest so exposed to the height of dissolutenesse and debaushment? No, thou must know that one day there will be a dread full summons, either at those particular accounts, at the houre of Death,
Thinkest thou that heaven was ever guilty of such treason against her Sovereign? or that it will ever entertain a guest so exposed to the height of dissoluteness and debaushment? No, thou must know that one day there will be a dread full summons, either At those particular accounts, At the hour of Death,
vv2 pns21 d n1 vbds av j pp-f d n1 p-acp po31 n-jn? cc cst pn31 vmb av vvi dt n1 av vvn p-acp dt n1 pp-f n1 cc n1? uh-dx, pns21 vmb vvi d crd n1 a-acp vmb vbi dt j j n1, av-d p-acp d j n2, p-acp dt n1 pp-f n1,
or at the generall audit of the last trumpe, when thou shalt meet with a new Acheldema and vale of Hinnom, places no lesse of terror than of torment, the fiery dungeon,
or At the general audit of the last trump, when thou shalt meet with a new Aceldama and vale of Hinnom, places no less of terror than of torment, the fiery dungeon,
cc p-acp dt j n1 pp-f dt ord n1, c-crq pns21 vm2 vvi p-acp dt j np1 cc n1 pp-f np1, n2 av-dx dc pp-f n1 cs pp-f n1, dt j n1,
Behold how thy Sauiour comes flying downe with the wings of his loue, and sweepts away thy sinnes that they shall neither temporally shame thee, nor eternally condemne thee:
Behold how thy Saviour comes flying down with the wings of his love, and sweepts away thy Sins that they shall neither temporally shame thee, nor eternally condemn thee:
And here awhile let vs obserue S. Bernard tutoring his Eugenius, Cor durum, a heart, which the softer temper of Gods working spirit leaues to mollifie,
And Here awhile let us observe S. Bernard tutoring his Eugenius, Cor durum, a heart, which the Softer temper of God's working Spirit leaves to mollify,
cc av av vvb pno12 vvi n1 np1 vvg po31 np1, fw-la fw-la, dt n1, r-crq dt jc n1 pp-f ng1 vvg n1 vvz pc-acp vvi,
Like that of Naball, to be all stone, becomes at last so cauterized, Vt semetipsum non exhorreat quià nec sentit, that it is so farre from starting at its owne vglinesse, that it is non-sensible of deformity.
Like that of Nabal, to be all stone, becomes At last so cauterized, Vt semetipsum non exhorreat quià nec Sentit, that it is so Far from starting At its own ugliness, that it is non-sensible of deformity.
j d pp-f np1, pc-acp vbi d n1, vvz p-acp ord av vvn, fw-la fw-la fw-fr j fw-fr fw-la fw-la, cst pn31 vbz av av-j p-acp vvg p-acp po31 d n1, cst pn31 vbz j pp-f n1.
And hence Theodoret defines it to be pranam animi affectionem, a corrupt and depraued affection of the minde, which if man once giue way to, hee is so screen'd both from Gods mercy and truth;
And hence Theodoret defines it to be pranam animi affectionem, a corrupt and depraved affection of the mind, which if man once give Way to, he is so screened both from God's mercy and truth;
cc av np1 vvz pn31 pc-acp vbi fw-la fw-la fw-la, dt j cc j-vvn n1 pp-f dt n1, r-crq cs n1 a-acp vvi n1 p-acp, pns31 vbz av vvn d p-acp ng1 n1 cc n1;
that though it be about him, and in the masterdome and dominion of his best sense, Non cernit tamen, nec intelligit, yet his eyes are as blinde intelligencers to belieue, as his vnderstanding.
that though it be about him, and in the masterdom and dominion of his best sense, Non cernit tamen, nec intelligit, yet his eyes Are as blind intelligencers to believe, as his understanding.
And indeed such hearts are but the Wardrobes and Exchequers of future mischiefe, whose keyes are not in the custodie of the Almighty, but thine owne bosome.
And indeed such hearts Are but the Wardrobes and Exchequers of future mischief, whose keys Are not in the custody of the Almighty, but thine own bosom.
cc av d n2 vbr p-acp dt n2 cc n2 pp-f j-jn n1, rg-crq n2 vbr xx p-acp dt n1 pp-f dt j-jn, cc-acp po21 d n1.
Doe sweet water and puddle flow immediatly from one and the selfe-same spring? light and darknesse from the selfe-same Sunne? I know there is a stiffe-necked and bliud-fold Tribe, which God hath left, not made the storie of his vengeance;
Doe sweet water and puddle flow immediately from one and the selfsame spring? Light and darkness from the selfsame Sun? I know there is a Stiffnecked and bliud-fold Tribe, which God hath left, not made the story of his vengeance;
n1 j n1 cc n1 vvb av-j p-acp crd cc dt d n1? n1 cc n1 p-acp dt d n1? pns11 vvb pc-acp vbz dt j cc n1 n1, r-crq np1 vhz vvn, xx vvn dt n1 pp-f po31 n1;
Men crestfallen in deuotion, whose hearts are so dead in their allegeance to him, that they seeme spiritlesse, hauing all the powers & faculties of their soule benummed,
Men crestfallen in devotion, whose hearts Are so dead in their allegiance to him, that they seem spiritless, having all the Powers & faculties of their soul benumbed,
n2 j p-acp n1, rg-crq n2 vbr av j p-acp po32 n1 p-acp pno31, cst pns32 vvb j, vhg d dt n2 cc n2 pp-f po32 n1 vvn,
Offences that are customarie are not easie of dimission, and if thou once entertaine them as thy followers, they will quickly intrude as thy companions.
Offences that Are customary Are not easy of dimission, and if thou once entertain them as thy followers, they will quickly intrude as thy Sodales.
How then can wee without sacriledge, and robbing of diuine honour, make God the father of so foule and vnwashed a crime? Obduration is the issue of thine owne transgression.
How then can we without sacrilege, and robbing of divine honour, make God the father of so foul and unwashed a crime? Obduration is the issue of thine own Transgression.
uh-crq av vmb pns12 p-acp n1, cc vvg pp-f j-jn n1, vvb np1 dt n1 pp-f av j cc j dt n1? n1 vbz dt n1 pp-f po21 d n1.
and in those desperate affaires, Gods will is neither an intermedler, hor compartner, Cuius ope scimus multos, ne laberentur, retentos, nullos, vt laberentur, impulsos (saith Augustine. ) By whose hand of prouidence wee know many to be supported that they might not fall, none impeld that they should.
and in those desperate affairs, God's will is neither an intermeddler, hor compartner, Cuius open scimus multos, ne laberentur, retentos, nullos, vt laberentur, impulsos (Says Augustine.) By whose hand of providence we know many to be supported that they might not fallen, none impeld that they should.
But why God should loue this as his childe, neglect that as his enemy, Nec possible est comprehendere, nec licitum inuestigara —, is beyond all lawfulnesse of enquirie, all ken of apprehension.
But why God should love this as his child, neglect that as his enemy, Nec possible est comprehendere, nec licitum inuestigara —, is beyond all lawfulness of enquiry, all ken of apprehension.
but hidden proiects, let him season a little his amazement with adoration, and at last solace his distempered thoughts with that of Gregory, Qui infactis Dei, &c. In the abstruse and darker mysteries of God, he that sees not a reason,
but hidden projects, let him season a little his amazement with adoration, and At last solace his distempered thoughts with that of Gregory, Qui infactis Dei, etc. In the abstruse and Darker Mysteres of God, he that sees not a reason,
cc-acp j-vvn n2, vvb pno31 n1 dt j po31 n1 p-acp n1, cc p-acp ord vvi po31 j-vvn n2 p-acp d pp-f np1, fw-fr n1 fw-la, av p-acp dt j cc jc n2 pp-f np1, pns31 cst vvz xx dt n1,
but of too querulous a disposition, which, with the eye of curiositie prying too nicely into the closet of Gods secrets, are no lesse dazeled than blinded; if not with profanation, heresie.
but of too querulous a disposition, which, with the eye of curiosity prying too nicely into the closet of God's secrets, Are no less dazzled than blinded; if not with profanation, heresy.
Diuine secrets should rather transport vs with wonder, than prompt vs to enquiry, and bring vs on our knees to acknowledge the infinitenesse both of Gods power and will,
Divine secrets should rather transport us with wonder, than prompt us to enquiry, and bring us on our knees to acknowledge the infiniteness both of God's power and will,
and if Angels fell for pride of emulation, where wilt thou tumble for this pride of inquiry? As in matters therefore of vnusuall doubt, where truth hath no verdict, probability finds audience,
and if Angels fell for pride of emulation, where wilt thou tumble for this pride of inquiry? As in matters Therefore of unusual doubt, where truth hath no verdict, probability finds audience,
And at last when thou hast sca• … ' d all, what either scruple or inquisition can prompe thee to, in a dei•cted humiliation, thou must cry out with that Iewish penitent;
And At last when thou hast sca• … ' worser all, what either scruple or inquisition can prompe thee to, in a dei•cted humiliation, thou must cry out with that Jewish penitent;
cc p-acp ord c-crq pns21 vh2 n1 … ' sy d, r-crq d n1 cc n1 vmb n1 pno21 p-acp, p-acp dt j-vvn n1, pns21 vmb vvi av p-acp cst jp j-jn;
since he is said to send on some the spirit of errour, 2 Thess. 2. and that great Trumpet of Gods displeasure, Esay in his 63. brings in the Iewes, no lesse muttering than expostulating with God, Quare errar• nos fecist• Domine? Lord why hest thou made vs to erre from thy wayes,
since he is said to send on Some the Spirit of error, 2 Thess 2. and that great Trumpet of God's displeasure, Isaiah in his 63. brings in the Iewes, no less muttering than expostulating with God, Quare errar• nos fecist• Domine? Lord why hest thou made us to err from thy ways,
and I doubt not, but I shall informe the vnderstanding of the shallow, and to the portion of my weake Talent, will striue to satisfie the waueringly iudicious. Whom he will he hardens.
and I doubt not, but I shall inform the understanding of the shallow, and to the portion of my weak Talon, will strive to satisfy the waveringly judicious. Whom he will he hardens.
but rather to manifest how hard it is, And to this opinion Saint Augustine is a •lo•e adherent in his 18 Question vpon Exodus. But this holds not with the purpose of God,
but rather to manifest how hard it is, And to this opinion Saint Augustine is a •lo•e adherent in his 18 Question upon Exodus. But this holds not with the purpose of God,
cc-acp av-c pc-acp vvi c-crq av-j pn31 vbz, cc p-acp d n1 n1 np1 vbz dt n1 j p-acp po31 crd n1 p-acp fw-la. p-acp d vvz xx p-acp dt n1 pp-f np1,
nor with the scope and meaning of the Text, which if we compare with others of that nature, wee shall finde that Gods will hath rather a singer in this, than his promulgation:
nor with the scope and meaning of the Text, which if we compare with Others of that nature, we shall find that God's will hath rather a singer in this, than his Promulgation:
This glosse sutes well with the approbation of Saint Chrysostome; who speaking occasionally of that of the first of the Romanes, Deus tradidit •llos — God gaue them vp vnto vile affections, hee there expounds — tradidit, by permisit, which he thus illustraces by a similitude — As the Generall of an Armie, in the sweat and brunt of a bloudy day,
This gloss suits well with the approbation of Saint Chrysostom; who speaking occasionally of that of the First of the Romans, Deus tradidit •llos — God gave them up unto vile affections, he there expounds — tradidit, by permisit, which he thus illustraces by a similitude — As the General of an Army, in the sweat and brunt of a bloody day,
if he withdraw his personall directions from his souldiers, what doth he but expose them to the mercie of their enemies? not that he led them into the iawes of danger,
if he withdraw his personal directions from his Soldiers, what does he but expose them to the mercy of their enemies? not that he led them into the Jaws of danger,
And hence that dicotomy of Caietan claimes his prerogatiue, that God doth harden Negatiuely, but not Positiuely, wth distinction though it be sound & Orthodox,
And hence that diacotomy of Caietan claims his prerogative, that God does harden Negatively, but not Positively, with distinction though it be found & Orthodox,
cc av d n1 pp-f np1 vvz po31 n1, cst np1 vdz vvi av-j, p-acp xx av-j, p-acp n1 cs pn31 vbb j cc n1,
for euery sinne God permits and as Saint Augustine in his Enchir. 96. cap. Nihil sit nisi omnipotens fieri velit, vel finend• vt fiat, v•l ipse fa•iend•.
for every sin God permits and as Saint Augustine in his Enchiridion 96. cap. Nihil sit nisi omnipotens fieri velit, vel finend• vt fiat, v•l ipse fa•iend•.
why should he not be likewise said to steale, because he permits man to steale? No doubt therefore but God hath a greater ore in this sinne of hardneing,
why should he not be likewise said to steal, Because he permits man to steal? No doubt Therefore but God hath a greater over in this sin of hardneing,
q-crq vmd pns31 xx vbi av vvn pc-acp vvi, c-acp pns31 vvz n1 pc-acp vvi? dx n1 av p-acp np1 vhz dt jc n1 p-acp d n1 pp-f vvg,
sed dùm mali iam sunt, indurantur, vt deteriores existant, — According to that of Paul, 2 Thes. 2. For this cause God shall send them strong delusions, that they might beleeue a lie, that all might be damned that beleeue not the truth, but haue pleasure in vnrighteousnesse.
sed dùm mali iam sunt, indurantur, vt deteriores existant, — According to that of Paul, 2 Thebes 2. For this cause God shall send them strong delusions, that they might believe a lie, that all might be damned that believe not the truth, but have pleasure in unrighteousness.
Florinus (whose opinion posterity records as the monument of a seduced errour) with no lesse peremptorinesse than blaspemy hath arraigned the Almighry,
Florinus (whose opinion posterity records as the monument of a seduced error) with no less peremptoriness than blasphemy hath arraigned the Almighty,
Manes, and his disciples, dreampt of a summum malum, and vpon that phantasie grounded their assertion, that God the summum bonum, is to be seene onely in our good actions,
Manes, and his Disciples, dreamt of a summum malum, and upon that fantasy grounded their assertion, that God the summum bonum, is to be seen only in our good actions,
fw-la, cc po31 n2, vvn pp-f dt fw-la fw-la, cc p-acp d n1 vvd po32 n1, cst np1 dt fw-la fw-la, vbz pc-acp vbi vvn av-j p-acp po12 j n2,
but euery depraued Act had its deriuation from their summum malum. But those of a more solid and well tempered iudgement, whom the influence of the Spirit had taught a moderation,
but every depraved Act had its derivation from their summum malum. But those of a more solid and well tempered judgement, whom the influence of the Spirit had taught a moderation,
cc-acp d j-vvn n1 vhd po31 n1 p-acp po32 fw-la fw-la. p-acp d pp-f dt av-dc j cc av vvd n1, ro-crq dt n1 pp-f dt n1 vhd vvn dt n1,
and that is two-fold. 1 Substantia, the substance, or rather the faculties of the reasonable soule, in which originall sinne is so riueted, that the naturall man can by no meanes purge himselfe of that hereditary contagion;
and that is twofold. 1 Substance, the substance, or rather the faculties of the reasonable soul, in which original sin is so riveted, that the natural man can by no means purge himself of that hereditary contagion;
cc d vbz n1. crd np1, dt n1, cc av-c dt n2 pp-f dt j n1, p-acp r-crq j-jn n1 vbz av vvn, cst dt j n1 vmb p-acp dx n2 vvi px31 pp-f d j n1;
For euery sinne is NONLATINALPHABET, the transgression of the Law, and in the sinner there's nothing sinne but this. 3 Reatus, The guilt of this enormitie, which makes.
For every sin is, the Transgression of the Law, and in the sinner there's nothing sin but this. 3 Rheatus, The guilt of this enormity, which makes.
p-acp d n1 vbz, dt n1 pp-f dt n1, cc p-acp dt n1 pc-acp|vbz pix n1 cc-acp d. crd np1, dt n1 pp-f d n1, r-crq vvz.
or vt malum poenae. as a punishment laid vpon vs for the violation of that Law: So Rom. 1.25. The Gentiles turned the truth of God into a lye, There's malum culpae. And it followes immediatly at the 26 verse. For this cause God gaue them vp into vile affections, There's malum poenae. Now God is author of the second, not the first.
or vt malum Poenae. as a punishment laid upon us for the violation of that Law: So Rom. 1.25. The Gentiles turned the truth of God into a lie, There's malum Culpae. And it follows immediately At the 26 verse. For this cause God gave them up into vile affections, There's malum Poenae. Now God is author of the second, not the First.
cc fw-la fw-la fw-la. p-acp dt n1 vvn p-acp pno12 p-acp dt n1 pp-f d n1: av np1 crd. dt np1 vvd dt n1 pp-f np1 p-acp dt n1, pc-acp|vbz fw-la fw-la. cc pn31 vvz av-j p-acp dt crd n1. p-acp d n1 np1 vvd pno32 a-acp p-acp j n2, pc-acp|vbz fw-la fw-la. av np1 vbz n1 pp-f dt ord, xx dt ord.
If mists still hang on the eyes of clouded errour, I thus dispell them with that of Hugo de Sancto Victore — Deus malis potestatem solam tribuit, non voluntatem, quià licet ex ipsius permissione sit, quod malum possunt, ex inspiratione tamen non est quod malum volunt.
If mists still hang on the eyes of clouded error, I thus dispel them with that of Hugo de Sancto Victore — Deus malis potestatem Solam tribuit, non voluntatem, quià licet ex Himself permission fit, quod malum possunt, ex inspiration tamen non est quod malum volunt.
And therefore as the Schooles doe commonly distinguish of the decree of God, so must wee of the execution of that decree, which is either per efficieutiam, when the diuine power doth worke any thing with,
And Therefore as the Schools do commonly distinguish of the Decree of God, so must we of the execution of that Decree, which is either per efficieutiam, when the divine power does work any thing with,
cc av c-acp dt n2 vdb av-j vvi pp-f dt n1 pp-f np1, av vmb pns12 pp-f dt n1 pp-f d n1, r-crq vbz d fw-la fw-la, c-crq dt j-jn n1 vdz vvi d n1 p-acp,
Neither will it sauour of impertinence, if we insert here that distinction of Gods prouidence in efficientem & deserentem: Into a releeuing and forsaking prouidence, for whensoeuer God withdrawes his especiall aid and assistance from vs, man is hurried where his owne corrupter appetite, not Gods grace carrieth him.
Neither will it savour of impertinence, if we insert Here that distinction of God's providence in efficientem & deserentem: Into a relieving and forsaking providence, for whensoever God withdraws his especial aid and assistance from us, man is hurried where his own corrupter appetite, not God's grace Carrieth him.
av-d vmb pn31 n1 pp-f n1, cs pns12 vvi av d n1 pp-f npg1 n1 p-acp fw-la cc fw-la: p-acp dt vvg cc vvg n1, p-acp c-crq np1 vvz po31 j n1 cc n1 p-acp pno12, n1 vbz vvd c-crq po31 d n1 n1, xx npg1 n1 vvz pno31.
Adam fell as soone as the influence of Gods grace ceased, and without the supportance of the same grace we all fall, with no lesse certainty of perill, than danger of restitution.
Adam fell as soon as the influence of God's grace ceased, and without the supportance of the same grace we all fallen, with no less certainty of peril, than danger of restitution.
np1 vvd c-acp av c-acp dt n1 pp-f npg1 n1 vvd, cc p-acp dt n1 pp-f dt d n1 pns12 d vvb, p-acp dx dc n1 pp-f n1, cs n1 pp-f n1.
When the Sunne sets, we see darknesse followes immediatly vpon the face of the earth, and yet the Sunne is not the efficient cause of darknesse, but the deficient;
When the Sun sets, we see darkness follows immediately upon the face of the earth, and yet the Sun is not the efficient cause of darkness, but the deficient;
c-crq dt n1 vvz, pns12 vvb n1 vvz av-j p-acp dt n1 pp-f dt n1, cc av dt n1 vbz xx dt j n1 pp-f n1, cc-acp dt j;
And here we may borrow a true glosse for that in the 2 Acts, where it is said that Christ was deliuered into the hands of the wicked, by the determinate counsell & fore-knowledge of God.
And Here we may borrow a true gloss for that in the 2 Acts, where it is said that christ was Delivered into the hands of the wicked, by the determinate counsel & foreknowledge of God.
cc av pns12 vmb vvi dt j n1 p-acp d p-acp dt crd n2, c-crq pn31 vbz vvn cst np1 vbds vvn p-acp dt n2 pp-f dt j, p-acp dt j n1 cc n1 pp-f np1.
Yea, but why did not God curbe them in their cruell proceedings? Why should his conniuence betray the • … ou• … of Innovence? Saint Austine shall answer for me.
Yea, but why did not God curb them in their cruel proceedings? Why should his connivance betray the • … ou• … of Innovence? Saint Augustine shall answer for me.
Quia melius iudicauit de• malis bene-facere, quàm mala nullae esse permittere. To extract good out of euill was peculiar onely to omnipotency and goodnesse;
Quia Better iudicauit de• malis benefacere, quàm mala Nullae esse Permit. To extract good out of evil was peculiar only to omnipotency and Goodness;
That our discourse then with the time may draw to wards a Period, we inuolue and wrap vp in this one distinction the very iuice and substance of the controuersie.
That our discourse then with the time may draw to wards a Period, we involve and wrap up in this one distinction the very juice and substance of the controversy.
cst po12 n1 av p-acp dt n1 vmb vvi p-acp n2 dt n1, pns12 vvb cc vvi a-acp p-acp d crd n1 dt j n1 cc n1 pp-f dt n1.
God doth neither worke with vs, nor countenance vs in the act of sinning. Post commissionem, after the Commission, sic Deus determinat, & ordinat peccatum.
God does neither work with us, nor countenance us in the act of sinning. Post commissionem, After the Commission, sic Deus determinate, & ordinat peccatum.
Wherein, according to the rules of Logicke, the finall and impulsiue causes euer so distinguish the actions, that two doing the same thing to a diuers intent, are notwithstanding said not to doe the same.
Wherein, according to the rules of Logic, the final and impulsive Causes ever so distinguish the actions, that two doing the same thing to a diverse intent, Are notwithstanding said not to do the same.
c-crq, vvg p-acp dt n2 pp-f n1, dt j cc j n2 av av vvi dt n2, cst crd vdg dt d n1 p-acp dt j n1, vbr a-acp vvn xx pc-acp vdi dt d.
I shut vp all with that state of Fulgentius in his first booke ad M••cinum cap. 13. Where hauing long houered ouer this question, An peccata siant ex praedestinatione? He at last thus resolues it.
I shut up all with that state of Fulgentius in his First book ad M••cinum cap. 13. Where having long hovered over this question, an Peccata siant ex praedestinatione? He At last thus resolves it.
pns11 vvb a-acp d p-acp cst n1 pp-f np1 p-acp po31 ord n1 fw-la fw-la n1. crd q-crq j-vvg av-j vvd p-acp d n1, dt n1 j fw-la fw-la? pns31 p-acp ord av vvz pn31.
Potuit Deus, sicut voluit, praedestiuare quosdam ad gloriam, quosdam ad poenam, sed quos praedestinauit ad gloriam, praedestinauit ad iustitiam, quos autem praedestinauit ad poenam, non praedestinauit ad culpam.
Potuit Deus, sicut voluit, praedestiuare Quosdam ad gloriam, Quosdam ad poenam, sed quos praedestinauit ad gloriam, praedestinauit ad iustitiam, quos autem praedestinauit ad poenam, non praedestinauit ad Fault.
Doe our corruptions harden then, and God punisheth? Take heed you Pharaohs of the world, you which persecute the poore Israelite in his way to Canaan, spurre not the goodnesse of the Almighty to reuenge, or iustice.
Doe our corruptions harden then, and God Punisheth? Take heed you Pharaohs of the world, you which persecute the poor Israelite in his Way to Canaan, spur not the Goodness of the Almighty to revenge, or Justice.
What shall wee doe then (wretched, miserable that we are) or to whom shall we flie for succour? The good S. Augustine tells vs, — à Deo irato, ad Deum placatum —, from the tribunall of his iustice, to his throne of mercy, and compassion.
What shall we do then (wretched, miserable that we Are) or to whom shall we fly for succour? The good S. Augustine tells us, — à God irato, ad God placatum —, from the tribunal of his Justice, to his throne of mercy, and compassion.
O blessed Iesus, though I haue committed those transgressions for which thou maist condemne mee, yet thou hast not lost those compassions by which thou maist saue me.
O blessed Iesus, though I have committed those transgressions for which thou Mayest condemn me, yet thou hast not lost those compassions by which thou Mayest save me.
sy j-vvn np1, cs pns11 vhb vvn d n2 p-acp r-crq pns21 vm2 vvi pno11, av pns21 vh2 xx vvn d n2 p-acp r-crq pns21 vm2 vvi pno11.
death and sea ready to ingulse vs, yet vpon a broken heart, and vndisguised sorrow, would I speake to you in the confidence of Moses, — Stand still, stand still,
death and sea ready to ingulse us, yet upon a broken heart, and undisguised sorrow, would I speak to you in the confidence of Moses, — Stand still, stand still,
n1 cc n1 j pc-acp vvi pno12, av p-acp dt j-vvn n1, cc j n1, vmd pns11 vvi p-acp pn22 p-acp dt n1 pp-f np1, — vvb av, vvb av,
Is any heauily loaden with the weight of his offences, or groanes vnder the yoke and tyrannie of manifold temptations? — Come vnto me, I will refresh thee —.
Is any heavily loaded with the weight of his offences, or groans under the yoke and tyranny of manifold temptations? — Come unto me, I will refresh thee —.
vbz d av-j vvn p-acp dt n1 pp-f po31 n2, cc vvz p-acp dt n1 cc n1 pp-f j n2? — vvn p-acp pno11, pns11 vmb vvi pno21 —.
Hath sinne dominion ouer thee? or doth it reigne in thy mortall heart? are the wounds of thy transgressions so deepe that they cannot be searched? or so old, that they corrupt and putrifie? where is the Samaritan that will either binde them vp,
Hath sin dominion over thee? or does it Reign in thy Mortal heart? Are the wounds of thy transgressions so deep that they cannot be searched? or so old, that they corrupt and putrify? where is the Samaritan that will either bind them up,
vhz n1 n1 p-acp pno21? cc vdz pn31 vvi p-acp po21 j-jn n1? vbr dt n2 pp-f po21 n2 av j-jn cst pns32 vmbx vbi vvn? cc av j, cst pns32 vvb cc vvi? q-crq vbz dt np1 cst vmb av-d vvi pno32 a-acp,
or powre in oyle? But art thou not yet dead in trespasses? are not thy vlcers past cure? are there any seeds of true life remaining? is there any motion of repentance in thy soule? will thy pulse of remorse beate a little? haste thou but a touch of sorrow? a sparke of contrition? a graine of saith? know there is oyle of comfort for him which mournes in Sion.
or pour in oil? But art thou not yet dead in Trespasses? Are not thy ulcers passed cure? Are there any seeds of true life remaining? is there any motion of Repentance in thy soul? will thy pulse of remorse beat a little? haste thou but a touch of sorrow? a spark of contrition? a grain of Says? know there is oil of Comfort for him which mourns in Sion.
On the other side, is there a Pharaoh in thee? an heart vnmollified? a stone that will not be bruized? a flint vnmalleable? I both mourne for it, and leaue it:
On the other side, is there a Pharaoh in thee? an heart unmollified? a stone that will not be Bruised? a flint unmalleable? I both mourn for it, and leave it:
But is this heart of stone taken away, and is there giuen thee a heart of flesh? is it soft and tender with remorse? truly sacrificed to sorrow? know there is balme of Gilead for the broken heart, balme that will both refresh and cure it.
But is this heart of stone taken away, and is there given thee a heart of Flesh? is it soft and tender with remorse? truly sacrificed to sorrow? know there is balm of Gilead for the broken heart, balm that will both refresh and cure it.
But hast thou done it sincerely? from thy heart? lurkes there no falshood there? is all swept cleane and garnished? doth the countenance of that smile as cheerefully,
But hast thou done it sincerely? from thy heart? lurks there no falsehood there? is all swept clean and garnished? does the countenance of that smile as cheerfully,
cc-acp vh2 pns21 vdi pn31 av-j? p-acp po21 n1? vvz a-acp dx n1 a-acp? vbz d vvn av-j cc vvn? vdz dt n1 pp-f d n1 c-acp av-j,
but must thou againe to thy former vomit? hypocrite, thy Altar is without fire, thy incense without smoke, it shall neuer touch the nostrils of the Almighty, thy prayers in his eares sound like brasse,
but must thou again to thy former vomit? hypocrite, thy Altar is without fire, thy incense without smoke, it shall never touch the nostrils of the Almighty, thy Prayers in his ears found like brass,
That subtill fallacy of the eye pointing towards heauen, that base hypocrisie of the knee kissing the earth, that seeming austerity of the hand martyring thy breast, gaines from me neither applause, nor blessing;
That subtle fallacy of the eye pointing towards heaven, that base hypocrisy of the knee kissing the earth, that seeming austerity of the hand martyring thy breast, gains from me neither applause, nor blessing;
the example of a Pharisee could haue chid thee to such an outside of deuotion, — Qui pectus suum tundit, & se non corrigit, aggrauat peccata, non tollit, saith Augustine, where there is an outward percussion of the breast, without remorse of the inward man, there is rather an aggrauation of sinne, than a release;
the Exampl of a Pharisee could have Child thee to such an outside of devotion, — Qui pectus suum tundit, & se non corrigit, aggrauat Peccata, non Tollit, Says Augustine, where there is an outward percussion of the breast, without remorse of the inward man, there is rather an aggravation of sin, than a release;
this glosse, this paint of demurenesse speakes but our whoredomes in religion, & the integrity of that man is open both to censure and suspition, that is exposed either to the practise of it, or the approbation.
this gloss, this paint of demureness speaks but our whoredoms in Religion, & the integrity of that man is open both to censure and suspicion, that is exposed either to the practice of it, or the approbation.
d n1, d vvb pp-f n1 vvz p-acp po12 n2 p-acp n1, cc dt n1 pp-f d n1 vbz j av-d pc-acp vvi cc n1, cst vbz vvn av-d p-acp dt n1 pp-f pn31, cc dt n1.
and (that foule disease of the times, and vs) vncharitablenesse; and let vs put on the new man in sinceritie, faith, repentance, sobrietie, brotherly kindnesses, loue,
and (that foul disease of the times, and us) uncharitableness; and let us put on the new man in sincerity, faith, Repentance, sobriety, brotherly Kindnesses, love,
cc (cst j n1 pp-f dt n2, cc pno12) n1; cc vvb pno12 vvi p-acp dt j n1 p-acp n1, n1, n1, n1, av-j n2, n1,
