but to conceale and suppresse the most gracious mercies of God, and depriue his people of the chiefest comfort which can enter into the heart of a mortall man? Nay, what else is this,
but to conceal and suppress the most gracious Mercies of God, and deprive his people of the chiefest Comfort which can enter into the heart of a Mortal man? Nay, what Else is this,
but euen to betray the truth of God, and to harten and incourage most wicked men, who in the insolency of their prophane hearts, cease not to oppugne this doctrine,
but even to betray the truth of God, and to harten and encourage most wicked men, who in the insolency of their profane hearts, cease not to oppugn this Doctrine,
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and in most reuiling manner to blaspheme this holy truth, accounting and calling it (which without horror I can not vtter,) not onely an humane deuice and figment, but euen a detestable and diabolicall doctrine, such as hath no ground nor warrant out of the Word of God.
and in most reviling manner to Blaspheme this holy truth, accounting and calling it (which without horror I can not utter,) not only an humane device and figment, but even a detestable and diabolical Doctrine, such as hath no ground nor warrant out of the Word of God.
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Shall they with such insolencie, and impiety, blaspheme the truth of God? and shall the Watchmen of Israel be silent at the hearing of these Rabshekaes, thus to reuile the Lord of Hoasts? Doubtlesse if we be silent,
Shall they with such insolency, and impiety, Blaspheme the truth of God? and shall the Watchmen of Israel be silent At the hearing of these Rabsheka's, thus to revile the Lord of Hosts? Doubtless if we be silent,
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so may we not once think, without great dishonour vnto God, that any one iot or tittle, much lesse any maine point of doctrine deliuered therein, is superfluous for the Church of God:
so may we not once think, without great dishonour unto God, that any one jot or tittle, much less any main point of Doctrine Delivered therein, is superfluous for the Church of God:
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but that as euery Article of our faith, so specially this, may iustly seeme hard and obscure vnto vs, whose knowledge is darkned with infinit mists both of our naturall,
but that as every Article of our faith, so specially this, may justly seem hard and Obscure unto us, whose knowledge is darkened with infinite mists both of our natural,
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But we are all to bee so farre from being dismaid herewith, that this should rather be a spurre vnto vs, to stirre vs vp euery day to growe and increase in the knowledge of God,
But we Are all to be so Far from being dismayed herewith, that this should rather be a spur unto us, to stir us up every day to grow and increase in the knowledge of God,
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So these men, hauing like diligent Spyes, considered and viewed euery part of this doctrine, know right well, that it is a doctrine of exceeding comfort,
So these men, having like diligent Spies, considered and viewed every part of this Doctrine, know right well, that it is a Doctrine of exceeding Comfort,
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but they bring an euill report vpon it, and vpon the Word of God, when they affray Gods people from entring hereunto, with the greatnesse of those difficulties,
but they bring an evil report upon it, and upon the Word of God, when they affray God's people from entering hereunto, with the greatness of those difficulties,
as it were with so many Gyants and sonnes of Anak, which they haue •pyed and seene herein, Let not vs, with those euill Spyes, prouoke the wrath of God by our distrust & diffidence;
as it were with so many Giants and Sons of Anak, which they have •pyed and seen herein, Let not us, with those evil Spies, provoke the wrath of God by our distrust & diffidence;
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then senselesse opinion of some who teach, that Gods election before the world is generall to all men, so that euery one is alike chosen by him vnto eternall life:
then senseless opinion of Some who teach, that God's election before the world is general to all men, so that every one is alike chosen by him unto Eternal life:
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which conceit of theirs, as it is directly controuled by the expresse words of the Scripture, wherein is mention of some, who are vessels of wrath prepared to destruction;
which conceit of theirs, as it is directly controlled by the express words of the Scripture, wherein is mention of Some, who Are vessels of wrath prepared to destruction;
so these men, to maintaine this fancy, alledge the words of Saint Paul, Rom. 8. 29. where hee saith, that whom God knew before, them also be did predestinate to be made like to his Sonne.
so these men, to maintain this fancy, allege the words of Saint Paul, Rom. 8. 29. where he Says, that whom God knew before, them also be did predestinate to be made like to his Son.
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the other is a knowledge of louing and liking, which the Schoolemen rightly tearme a knowledge of approbation; of which it is said, Psal. 1. 6. The Lord knoweth the wayes of the righteous:
the other is a knowledge of loving and liking, which the Schoolmen rightly term a knowledge of approbation; of which it is said, Psalm 1. 6. The Lord Knoweth the ways of the righteous:
but he knoweth the wayes of the righteous, by louing, allowing, and approuing their wayes, in which sort hee neuer knoweth the way of any wicked man, seeing both himselfe,
but he Knoweth the ways of the righteous, by loving, allowing, and approving their ways, in which sort he never Knoweth the Way of any wicked man, seeing both himself,
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But this knowledge of apprehension can not possibly be ment by the Apostle in the 8. to the Romans. For whom God knoweth in that place, them he both iustifyeth in this,
But this knowledge of apprehension can not possibly be meant by the Apostle in the 8. to the Romans. For whom God Knoweth in that place, them he both Justifieth in this,
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Now seeing hee doth not iustifie and glorifie all, but will say to some, Goe into euerlasting fire, who shall haue their portion in that Lake which burneth with fire And brimstone;
Now seeing he does not justify and Glorify all, but will say to Some, Go into everlasting fire, who shall have their portion in that Lake which burns with fire And brimstone;
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it remaineth euident, that the Apostle speaketh not of that former knowledge of apprehension, but of the later of approbation, by which I may truely say vnto you, that God neuer knew any Reprobate, or vngodly person;
it remains evident, that the Apostle speaks not of that former knowledge of apprehension, but of the later of approbation, by which I may truly say unto you, that God never knew any Reprobate, or ungodly person;
yet can it no way stand with the praescience of Almighty God, who knowing all things; yea the very thoughts of men long before, euen before all eternitie, can not bee ignorant either how many will,
yet can it not Way stand with the prescience of Almighty God, who knowing all things; yea the very thoughts of men long before, even before all eternity, can not be ignorant either how many will,
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For when our Sauiour saith, that euen your names are written in Heauen, and that he being the good Shepheard, calleth his Sheep by name, & that he knoweth whom he hath chosen: and when the Apostle saith, The foundation of God standeth sure,
For when our Saviour Says, that even your names Are written in Heaven, and that he being the good Shepherd, calls his Sheep by name, & that he Knoweth whom he hath chosen: and when the Apostle Says, The Foundation of God Stands sure,
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What else doe, or can these import, but that God hath most certainly decreed and set downe in writing, not onely how many, but euen particularly who they be, yea,
What Else do, or can these import, but that God hath most Certainly decreed and Set down in writing, not only how many, but even particularly who they be, yea,
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The next point to be considered in our election, is the cause thereof. Where first it is vndoubted, that the declaring and manifesting of Gods glory, is the cause why God in generall would elect some,
The next point to be considered in our election, is the cause thereof. Where First it is undoubted, that the declaring and manifesting of God's glory, is the cause why God in general would elect Some,
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and left others therein,) if God had then refused all, (as in iustice if it had pleased him he might haue done,) neuer could those glorious riches, of his mercy haue been knowne vnto vs, which now are manifest in sauing his Elect by Christ.
and left Others therein,) if God had then refused all, (as in Justice if it had pleased him he might have done,) never could those glorious riches, of his mercy have been known unto us, which now Are manifest in Saving his Elect by christ.
Againe, if then by a generall Pardon hee had released all, (as in mercy if it had pleased him, he might haue done,) then could we not haue seene the glory of his iustice, which now in the deserued punishment of the wicked is mightly and manifestly declared vnto vs. So then, to make knowne vnto all, the glory and praise of his mercy in the one;
Again, if then by a general Pardon he had released all, (as in mercy if it had pleased him, he might have done,) then could we not have seen the glory of his Justice, which now in the deserved punishment of the wicked is mightily and manifestly declared unto us So then, to make known unto all, the glory and praise of his mercy in the one;
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Most fond, of all others, is the dreame of Origen, who thought that mens soules were created long before their bodies, and according to their good or ill deserts before their vniting to the bodies;
Most found, of all Others, is the dream of Origen, who Thought that men's Souls were created long before their bodies, and according to their good or ill deserts before their uniting to the bodies;
so is it, together with Origen the Author of it, and with the Priscilian Hereticks, who after Origen reuiued the same, most iustly condemned by the iudgement of the Church,
so is it, together with Origen the Author of it, and with the Priscilian Heretics, who After Origen revived the same, most justly condemned by the judgement of the Church,
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How euidently do these men oppugne the Scriptures of God? For if election and reiection depend on the actions of men after they be borne, how can it be true, which the Apostle teacheth, that we are elected before the foundation of the world? and that God elected Iacob, ad hated Esau before they were borne,
How evidently do these men oppugn the Scriptures of God? For if election and rejection depend on the actions of men After they be born, how can it be true, which the Apostle Teaches, that we Are elected before the Foundation of the world? and that God elected Iacob, and hated Esau before they were born,
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or despised his grace? Or did Esau, more then Iacob, reiect God before he was borne? Or if we seeme to any to straiten their opinion (though their bookes and writings do testifie this to be their sence and meaning,) seeing our workes committed actually in time, can no way be the cause of that Decree which is eternall, and before all time:
or despised his grace? Or did Esau, more then Iacob, reject God before he was born? Or if we seem to any to straiten their opinion (though their books and writings do testify this to be their sense and meaning,) seeing our works committed actually in time, can no Way be the cause of that decree which is Eternal, and before all time:
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Let vs proceed, and see, if the same works, being from euerlasting foreseene & foreknown by God, as if they had been done, may truely be said, (as some of better note haue taught,) to be the cause of our election to eternall life.
Let us proceed, and see, if the same works, being from everlasting foreseen & foreknown by God, as if they had been done, may truly be said, (as Some of better note have taught,) to be the cause of our election to Eternal life.
we shall cleerely perceiue, that our faith, sanctitie, and all our good workes, are so farre from being the cause of our election, that they are in truth, the very effects therof. For we are elected that we should be holy and without blame, Ephes. 1. 4. And the Apostle saith of himselfe, 1. Cor. 7. 25. that he obtained mercy, that he might be faithfull.
we shall clearly perceive, that our faith, sanctity, and all our good works, Are so Far from being the cause of our election, that they Are in truth, the very effects thereof. For we Are elected that we should be holy and without blame, Ephesians 1. 4. And the Apostle Says of himself, 1. Cor. 7. 25. that he obtained mercy, that he might be faithful.
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afterwards retracteth, and recalleth this sentence as erronious, and deliuereth a truer lesson, that faith is the effect of Predestination, not the cause:
afterwards retracteth, and recalleth this sentence as erroneous, and Delivereth a truer Lesson, that faith is the Effect of Predestination, not the cause:
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Againe, when the Apostle demandeth, 1. Cor. 4. 7 ▪ Who separated thee? (which was an other and principall motiue to Saint Austen, to retract his former errour) had the cause of our election beene either our faith, or good workes foreseene:
Again, when the Apostle demandeth, 1. Cor. 4. 7 ▪ Who separated thee? (which was an other and principal motive to Saint Austen, to retract his former error) had the cause of our election been either our faith, or good works foreseen:
and election, referres wholly our separating from the rest, to the grace and good pleasure of him who saith, Luk. 12. 32. It is your Fathers pleasure, to giue you the Kingdome:
and election, refers wholly our separating from the rest, to the grace and good pleasure of him who Says, Luk. 12. 32. It is your Father's pleasure, to give you the Kingdom:
yet for all this equalitie, God loued Iacob, and hated Esau. And because this might seeme vniustin the eyes of man, that of two being altogether equall and alike, the one should be loued,
yet for all this equality, God loved Iacob, and hated Esau And Because this might seem unjustin the eyes of man, that of two being altogether equal and alike, the one should be loved,
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or faith foreseene; or hated Esau for his prophanenesse, which from all etern•tie hee did foreknow; surely this question not onely might easily be answered, but there were no difficulty nor doubt at all therein.
or faith foreseen; or hated Esau for his profaneness, which from all etern•tie he did foreknow; surely this question not only might Easily be answered, but there were no difficulty nor doubt At all therein.
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For what vnrighteousnesse can this s•eme to any, that God should loue Iacob, who, hee knew would loue and obey him? or why should he not hate Esau, of whom hee foreknew, that hee would be a wicked, a prophane person,
For what unrighteousness can this s•eme to any, that God should love Iacob, who, he knew would love and obey him? or why should he not hate Esau, of whom he foreknew, that he would be a wicked, a profane person,
but knowing right well, that God, without all respect to the good or euill actions foreseene in the one more then in the other, loued Iacob, and hated Esau; and knowing that the good actions of the one, were not causes, but effects of that loue of God and of his grace, which he in mercy gaue vnto him;
but knowing right well, that God, without all respect to the good or evil actions foreseen in the one more then in the other, loved Iacob, and hated Esau; and knowing that the good actions of the one, were not Causes, but effects of that love of God and of his grace, which he in mercy gave unto him;
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The true and certaine cause then, why God in particular elected these, and rei•cted the other, is no way in themselues, nor in their workes, either actually perf•rmed or foreseene and foreknowne by God,
The true and certain cause then, why God in particular elected these, and rei•cted the other, is no Way in themselves, nor in their works, either actually perf•rmed or foreseen and foreknown by God,
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but it is wholly and solely in God himselfe; It is euen his good pleasure and will: who as he elected vs (that is, pull'd vs out of that masse of perdition from the rest) according to the good pleasure of his will; so by the same his good pleasure and will, did he leaue others in that masse of sinne, whom he made vessels of wrath;
but it is wholly and solely in God himself; It is even his good pleasure and will: who as he elected us (that is, pulled us out of that mass of perdition from the rest) according to the good pleasure of his will; so by the same his good pleasure and will, did he leave Others in that mass of sin, whom he made vessels of wrath;
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but by his counsell ordereth and gouerneth euery thing in this world, so that not so much as one Sparrow can fall to the ground, nor one haire from our heads, without the prouidence and will of God.
but by his counsel Ordereth and Governs every thing in this world, so that not so much as one Sparrow can fallen to the ground, nor one hair from our Heads, without the providence and will of God.
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Wherefore, if God would not at all haue the death and destruction of those vessels of wrath which are of old ordained to condemnatiō, as Saint Iude speaketh;
Wherefore, if God would not At all have the death and destruction of those vessels of wrath which Are of old ordained to condemnation, as Saint Iude speaks;
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then certainly, though all the armies both in heauen and earth should band themselues together, yet could they not all effect the death of the meanest or weakest of them:
then Certainly, though all the armies both in heaven and earth should band themselves together, yet could they not all Effect the death of the Meanest or Weakest of them:
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or some other way make it manifest vnto vs. Both which, are cleerely expressed in that true and memorable saying of Saint Austen, where speaking of the sinnes of men and Angels, he saith, It comes to passe by a wonderfull and ineffable manner, that those things are not done besides or without the will of God (not without his secret and permissi•e will) which are done against, and euen contrary to the will of God (contrary to his reuealed and preceptiue will.) All which will easily appeare,
or Some other Way make it manifest unto us Both which, Are clearly expressed in that true and memorable saying of Saint Austen, where speaking of the Sins of men and Angels, he Says, It comes to pass by a wonderful and ineffable manner, that those things Are not done beside or without the will of God (not without his secret and permissi•e will) which Are done against, and even contrary to the will of God (contrary to his revealed and preceptive will.) All which will Easily appear,
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In his reuealed will, is set downe, as our duties towards God, and whatsoeuer he willeth, that is, requireth or commandeth to be done by vs, according wherevnto our liues and actions are to be framed;
In his revealed will, is Set down, as our duties towards God, and whatsoever he wills, that is, requires or commands to be done by us, according whereunto our lives and actions Are to be framed;
Put case a King, after the iust senten•e of death passed against sundry offenders, should proclaime and publish in one writing, that he would freely pardon and saue all those that did bring vnto him his owne Signet;
Put case a King, After the just senten•e of death passed against sundry offenders, should proclaim and publish in one writing, that he would freely pardon and save all those that did bring unto him his own Signet;
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the conditionall part whereof, is euer since the fall of Adam, reuealed and published vnto men, that hee will in mercy pardon and saue all those, and onely those who doe bring vnto him his own Seale or Signet, which is ingrauen with the image of his Sonne, the print whereof is a liuely Faith, working by charitie:
the conditional part whereof, is ever since the fallen of Adam, revealed and published unto men, that he will in mercy pardon and save all those, and only those who do bring unto him his own Seal or Signet, which is engraved with the image of his Son, the print whereof is a lively Faith, working by charity:
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but in another part of his will, as it were in an other booke which is not, not can bee seene by man, he hath absolutely set downe, whom in particular he will saue,
but in Another part of his will, as it were in an other book which is not, not can be seen by man, he hath absolutely Set down, whom in particular he will save,
Of these two premises, which are parts, the one of the reuealed, the other of the secret will, this conclusion is inferred, which is the absolute decree of God:
Of these two premises, which Are parts, the one of the revealed, the other of the secret will, this conclusion is inferred, which is the absolute Decree of God:
Nor is that in any sort to bee allowed, which some of later times, following the fancy of Iulianus the Pelagi• Heretick, doe affirme, and teach, that God vseth not his absolute,
Nor is that in any sort to be allowed, which Some of later times, following the fancy of Iulianus the Pelagi• Heretic, do affirm, and teach, that God uses not his absolute,
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and of which S. Austen saith, that many are not saued: non quia ipfi, sed quia Deus non vult, and, quia nolit saluos fieri: not because they would not,
and of which S. Austen Says, that many Are not saved: non quia ipfi, sed quia Deus non vult, and, quia nolit saluos fieri: not Because they would not,
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how could Saint Paul haue said of those vessels of wrath, that they are prepared? or Saint Iude, that they are ordained? or as Saint Austen, and after him, Fulgentius and others often speake, predestinate to destruction and coudemnation.
how could Saint Paul have said of those vessels of wrath, that they Are prepared? or Saint Iude, that they Are ordained? or as Saint Austen, and After him, Fulgentius and Others often speak, predestinate to destruction and coudemnation.
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For none can doubt, but what God prepareth, ordaineth, and predestinateth, that also he willeth, seeing predestination is his very will? Hence it is, that some, considering that those testimonies could not be meant (as they suppose) of the absolute will of God, seeing by it he will haue many to perish, doe expound them of his reuealed, which is called his conditionall will;
For none can doubt, but what God Prepareth, ordaineth, and Predestinateth, that also he wills, seeing predestination is his very will? Hence it is, that Some, considering that those testimonies could not be meant (as they suppose) of the absolute will of God, seeing by it he will have many to perish, do expound them of his revealed, which is called his conditional will;
For besides that h• writeth this to the elect of God, who had obtained like precious faith with himselfe, he giueth this as a reason of the long patience of God,
For beside that h• Writeth this to the elect of God, who had obtained like precious faith with himself, he gives this as a reason of the long patience of God,
Now the reason of Gods slacknesse, is not the repentance and saluation of all men without exception, (for if he stayed for that, he should neuer come vnto ludgement) but the reason thereof is the expecting and waiting till the elect be all effectually conuerted, and their number fulfilled,
Now the reason of God's slackness, is not the Repentance and salvation of all men without exception, (for if he stayed for that, he should never come unto judgement) but the reason thereof is the expecting and waiting till the elect be all effectually converted, and their number fulfilled,
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receiue this very answere that here S. Peter giueth, that they must rest and stay yet for a little season, till the number of their fellow• seruants and brethren were accomplished.
receive this very answer that Here S. Peter gives, that they must rest and stay yet for a little season, till the number of their fellow• Servants and brothers were accomplished.
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Wherefore though God will haue none of these his chosen children, and of their fellow seruants to perish (for whose sake hee slacketh his comming,) yet,
Wherefore though God will have none of these his chosen children, and of their fellow Servants to perish (for whose sake he slacketh his coming,) yet,
as before we haue proued, it is the absolute will and decree of God, concerning the reprobate and refuse of the world, that they shall perish in their sinnes,
as before we have proved, it is the absolute will and Decree of God, Concerning the Reprobate and refuse of the world, that they shall perish in their Sins,
Wretched men, who being besotted with a spirit of blindnesse, and daring to reprehend that which they do not comprehend, doe most ignorantly confound those two acts of Gods decree, which in this cause of the Reprobation of men are diligently and necessarily, to be distinguished.
Wretched men, who being besotted with a Spirit of blindness, and daring to reprehend that which they do not comprehend, do most ignorantly confound those two acts of God's Decree, which in this cause of the Reprobation of men Are diligently and necessarily, to be distinguished.
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The other is Positiue, and that is, the eternall purpose and decree of God to inflict that euerlasting punishment vpon them, which is most instly deserued by that sinne, into which they wilfully fall,
The other is Positive, and that is, the Eternal purpose and Decree of God to inflict that everlasting punishment upon them, which is most instly deserved by that sin, into which they wilfully fallen,
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We neuer say, nor so much as once think, that God either condemneth any, or appoints them vnto death, without their owne most iust deserts. God himselfe teacheth vs this lesson, Hos. 13. 9. Thyperdition, O Israel, is of thy selfe;
We never say, nor so much as once think, that God either Condemneth any, or appoints them unto death, without their own most just deserts. God himself Teaches us this Lesson, Hos. 13. 9. Thyperdition, Oh Israel, is of thy self;
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and the Apostle, saying, Rom. 6. 23. that the wages of sinne, is death, cleerely witnesseth vnto all, that eternall death is as duely earned by the wicked,
and the Apostle, saying, Rom. 6. 23. that the wages of sin, is death, clearly Witnesseth unto all, that Eternal death is as duly earned by the wicked,
Yea, in that last and great Day, when God shall sit in his Throne of iudgement, the wicked and reprobate, forced to confesse their faults written in their conscience,
Yea, in that last and great Day, when God shall fit in his Throne of judgement, the wicked and Reprobate, forced to confess their Faults written in their conscience,
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It is not then the will and pleasure of God, as they maliciously slander, but their owne great and hainous transgressions, for which they are punished,
It is not then the will and pleasure of God, as they maliciously slander, but their own great and heinous transgressions, for which they Are punished,
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But for the former & Negatiue act in their reiection, whereby God ordained, that when all mankinde was alike guilty before him, all included in that one and the selfesame masse of perdition, into which by their owne voluntary transgression all mankinde had plunged it selfe (for in •Adam all men sinned,
But for the former & Negative act in their rejection, whereby God ordained, that when all mankind was alike guilty before him, all included in that one and the selfsame mass of perdition, into which by their own voluntary Transgression all mankind had plunged it self (for in •Adam all men sinned,
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and so death and Gods wrath went ouer all) that hee would not then in mercy pull these out of that masse, and make of them vessels of glory, but in iustice leaue them in that their sinfull and wofull estate to be vessels of wrath, leaue them to their owne lusts, destitute of his grace, that so they might runne out the race of their sinnes,
and so death and God's wrath went over all) that he would not then in mercy pull these out of that mass, and make of them vessels of glory, but in Justice leave them in that their sinful and woeful estate to be vessels of wrath, leave them to their own Lustiest, destitute of his grace, that so they might run out the raze of their Sins,
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yet hereof no other reason can possibly be giuen by vs, nor ought to bee sought for in this mortall life, but onely this, I will haue mercy on whom I will:
yet hereof no other reason can possibly be given by us, nor ought to be sought for in this Mortal life, but only this, I will have mercy on whom I will:
as the Apostle tels thee, the will of God; whose will, seeing he is infinitely wise, is euer most iust; yea, it is the very rule of all perfect iustice. Again, in that thou art a creature, thou art none of thine owne,
as the Apostle tells thee, the will of God; whose will, seeing he is infinitely wise, is ever most just; yea, it is the very Rule of all perfect Justice. Again, in that thou art a creature, thou art none of thine own,
and shall it not be lawfull for God, to doe, and to dispose of his owne, as it best pleaseth him? Shall the Potter without controulement frame of the same lumpe of clay, one vessell to honour, another to dishonour, onely because it so pleaseth him? and wilt thou, which art but dust and ashes, aske a reason of God,
and shall it not be lawful for God, to do, and to dispose of his own, as it best Pleases him? Shall the Potter without controlment frame of the same lump of clay, one vessel to honour, Another to dishonour, only Because it so Pleases him? and wilt thou, which art but dust and Ashes, ask a reason of God,
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why of that one lumpe of sinne, fit for nothing at all but to make vessels of dishonour, he made thee, rather then another, a vessell of dishonour, which of a silly Potter thou wouldest blush and be ashamed to aske? Nay, the Apostle saith of the Potter, that he hath not only power,
why of that one lump of sin, fit for nothing At all but to make vessels of dishonour, he made thee, rather then Another, a vessel of dishonour, which of a silly Potter thou Wouldst blush and be ashamed to ask? Nay, the Apostle Says of the Potter, that he hath not only power,
(for so the word NONLATINALPHABET importeth) to frame the clay as he listeth, and of what part thereof he wil, to make a vessel either for honor, or dishonour.
(for so the word imports) to frame the clay as he lists, and of what part thereof he will, to make a vessel either for honour, or dishonour.
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and the Potter, though by much and many degrees he excell the clay, yet still the oddes and difference is finite. But God infinitely excelleth all mankinde;
and the Potter, though by much and many Degrees he excel the clay, yet still the odds and difference is finite. But God infinitely excels all mankind;
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and yet because thou thinkest they are thy owne, death it were for any of thy seruants, to say to thee, no lesse then to the man of sinne, Domine, cur ita facis? yet thy beasts had no way offended thee,
and yet Because thou Thinkest they Are thy own, death it were for any of thy Servants, to say to thee, no less then to the man of sin, Domine, cur ita facis? yet thy beasts had no Way offended thee,
and thou hadst greatly tasted of his fauours, in that hee gaue thee thy being, when hee might haue suffered thee to continue in Nothing: in that he made thee a man, when,
and thou Hadst greatly tasted of his favours, in that he gave thee thy being, when he might have suffered thee to continue in Nothing: in that he made thee a man, when,
if it had pleased him, hee might haue made thee a beast; yea, haue made thee a Toad: and especially in that hee created thee after his owne image, decking thee with righteousnesse and true bolinesse, setting thee in a most glorious and happy estate, and giuing vnto thee free will, power and abilitie to haue continued so for euer, if thou wouldest thy selfe.
if it had pleased him, he might have made thee a beast; yea, have made thee a Toad: and especially in that he created thee After his own image, decking thee with righteousness and true bolinesse, setting thee in a most glorious and happy estate, and giving unto thee free will, power and ability to have continued so for ever, if thou Wouldst thy self.
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though hee shew not to thee that vndeserued mercy which hee doth vnto others, to whom he giueth both grace and glory? As one of those malefactors before mentioned, caunot iustly complaine, that the King doth wrong him,
though he show not to thee that undeserved mercy which he does unto Others, to whom he gives both grace and glory? As one of those malefactors before mentioned, caunot justly complain, that the King does wrong him,
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All mankinde in that common roote had sinned, and willingly depriued themselues of blessednesse, and made themselues subiect to the eternall hatred of God: so had not the angels.
All mankind in that Common root had sinned, and willingly deprived themselves of blessedness, and made themselves Subject to the Eternal hatred of God: so had not the Angels.
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His act of reiecting them, was onely Negatiue, decreeing not to giue that grace vnto them, which hee gaue to the elect Angels, such as would preserue them from sinning,
His act of rejecting them, was only Negative, decreeing not to give that grace unto them, which he gave to the elect Angels, such as would preserve them from sinning,
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For had God at the Creation either made mankinde or Angels sinfull, or hauing made them iust, had he left them impotent, or vnable to stand in that blessed estate if they would,
For had God At the Creation either made mankind or Angels sinful, or having made them just, had he left them impotent, or unable to stand in that blessed estate if they would,
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and complete in all goodnesse, which was sit for their natures, but withall, he gaue vnto them (that which was requisite to reasonable creatures) such a freedome of will, and so great assistance and aboundance of his grace, that by these, they might for euer haue perseuered in pietie,
and complete in all Goodness, which was fit for their nature's, but withal, he gave unto them (that which was requisite to reasonable creatures) such a freedom of will, and so great assistance and abundance of his grace, that by these, they might for ever have persevered in piety,
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And although God might further haue giuen, both to the wicked angels, and to all mankinde, such an ouerplus of grace, (as he gaue to the elected Angels,
And although God might further have given, both to the wicked Angels, and to all mankind, such an overplus of grace, (as he gave to the elected Angels,
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May not I doe with my owne what I will? May not I giue my grace to whom I will? and withhold it from whom I will? Is thy eye euill, because I am good? For seeing that grace was due to none of them all,
May not I do with my own what I will? May not I give my grace to whom I will? and withhold it from whom I will? Is thy eye evil, Because I am good? For seeing that grace was due to none of them all,
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In the very like sort, when first the wicked angels, and after them all mankinde, had by their owne wils, and most voluntary transgression, cast off the loue of God,
In the very like sort, when First the wicked Angels, and After them all mankind, had by their own wills, and most voluntary Transgression, cast off the love of God,
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what wrong or iniustice can this seeme to any, not to pull them out of that pit of perdition, into which, with open contempt of God, both those angels,
what wrong or injustice can this seem to any, not to pull them out of that pit of perdition, into which, with open contempt of God, both those Angels,
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as he did all the transgressing angels, in that wofull and wretched state, hee had done no wrong to any, seeing hee was not bound to shew his mercy or fauour vnto any.
as he did all the transgressing Angels, in that woeful and wretched state, he had done no wrong to any, seeing he was not bound to show his mercy or favour unto any.
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Now, whereas in the last place, they accuse God not onely of inuistice, but for tyranny and cruelty for creating so many, whom hee would permit to fall into sinne,
Now, whereas in the last place, they accuse God not only of inuistice, but for tyranny and cruelty for creating so many, whom he would permit to fallen into sin,
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or how many hee should create? or what measure of grace he should giue vnto them? Art thou able to answere him one for a thousand? Was't not sufficient to giue both to all mankinde,
or how many he should create? or what measure of grace he should give unto them? Art thou able to answer him one for a thousand? Wasted not sufficient to give both to all mankind,
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and haue inherited eternall felicitie if they would themselues? In which one gift, consists the effect of all that, which the oppugners of this truth, either doe,
and have inherited Eternal felicity if they would themselves? In which one gift, consists the Effect of all that, which the oppugners of this truth, either do,
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Or was God bound to giue them such an antidote of his preuenient grace, as would haue preserued them from sinne? Besides, that he was not so obliged to any, in the infinitenesle of his wisedome, he saw it was not fit he should giue that vnto them:
Or was God bound to give them such an antidote of his prevenient grace, as would have preserved them from sin? Beside, that he was not so obliged to any, in the infinitenesle of his Wisdom, he saw it was not fit he should give that unto them:
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And therefore first he• would let them know what of themselues, and by their owne will they would doe, euen runne into destruction, that afterwards hee might make euident and knowne all the exceeding riches of his glory.
And Therefore First he• would let them know what of themselves, and by their own will they would do, even run into destruction, that afterwards he might make evident and known all the exceeding riches of his glory.
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The riches of his mercy; which could neuer haue beene seene if he had suffered none to fall into misery, whence afterwards himselfe would deliuer them by mercy.
The riches of his mercy; which could never have been seen if he had suffered none to fallen into misery, whence afterwards himself would deliver them by mercy.
and who therefore would not in mercy pardon all, as he might haue done, lest it might seeme, that hee who is Righteousnesse it selfe, had not in a iust and perfect manner hated vnrighteousnesse.
and who Therefore would not in mercy pardon all, as he might have done, lest it might seem, that he who is Righteousness it self, had not in a just and perfect manner hated unrighteousness.
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The riches of his power and goodnesse; which both are now seene to be so infinite, that hee is able to turne the greatest euill, to our greatest good, and euen out of sinne, to worke saluation; and out of death, to effect eternall life. The riches of his lone to the elect: the infinite greatnesse whereof could neuer haue beene conceiued,
The riches of his power and Goodness; which both Are now seen to be so infinite, that he is able to turn the greatest evil, to our greatest good, and even out of sin, to work salvation; and out of death, to Effect Eternal life. The riches of his lone to the elect: the infinite greatness whereof could never have been conceived,
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as he did all the elect of mankinde. In regard of all which, it may truely bee faid with Saint Austen, that God being both most powerfull and most good, would neuer haue suffered euill to haue beene,
as he did all the elect of mankind. In regard of all which, it may truly be faid with Saint Austen, that God being both most powerful and most good, would never have suffered evil to have been,
But what though we in the shallownesse of our vnderstanding either cannot giue, or cannot comprehend the reason of Gods will herein? Shall we therefore presume to exclaime against the Lord,
But what though we in the shallowness of our understanding either cannot give, or cannot comprehend the reason of God's will herein? Shall we Therefore presume to exclaim against the Lord,
when hee saith, O man, who art thou that disputest with God? Who art thou that darest aske a reason of his will, whose very will is the rule of al reason? Much rather oughtest thou here euen with amazement and admiration, cry out with the same Apostle;
when he Says, Oh man, who art thou that Disputes with God? Who art thou that Darest ask a reason of his will, whose very will is the Rule of all reason? Much rather Ought thou Here even with amazement and admiration, cry out with the same Apostle;
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and his iustice most vpright, and both his will and iustice to be without all blame, in that his whole Decree, whereby hee elected some, to giue freely vnto them both grace and glory,
and his Justice most upright, and both his will and Justice to be without all blame, in that his Whole decree, whereby he elected Some, to give freely unto them both grace and glory,
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and left others in their owne sinne, to bee led thereby into euerlasting perdition. Howsoeuer then blasphemous mouthes doe barke against Heauen, & against their Creator;
and left Others in their own sin, to be led thereby into everlasting perdition. Howsoever then blasphemous mouths do bark against Heaven, & against their Creator;
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yet let vs, & all Gods seruants, not onely acknowledge, but magnifie, as in those whom he refuseth, his Iustice; so in our selues, his exceeding and vnexpresseable mercy: let vs cast all our crownes before his footstoole,
yet let us, & all God's Servants, not only acknowledge, but magnify, as in those whom he Refuseth, his justice; so in our selves, his exceeding and vnexpresseable mercy: let us cast all our crowns before his footstool,
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the elect bee quite blotted out of Gods fauour, and fall from their election; the other receiue the cr•wne of glory, which was prepared for the elect.
the elect be quite blotted out of God's favour, and fallen from their election; the other receive the cr•wne of glory, which was prepared for the elect.
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For it it the Ordinance, Counsell, and Decree of God, who hath chosen vs, Ephes. 1. 4. who hath predestinate, that is, fore-ordained vs vnto glory, Rom. 8. 29. Now if the ordinances and Lawes of the Medes and Persians, were such as might not be altered;
For it it the Ordinance, Counsel, and decree of God, who hath chosen us, Ephesians 1. 4. who hath predestinate, that is, foreordained us unto glory, Rom. 8. 29. Now if the ordinances and Laws of the Medes and Persians, were such as might not be altered;
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how much more shall the Decree of God be immutable, of which himselfe faith, Isay 46. 10. My Counsell shall stand? The firmenesse of this election our Sauiour teacheth, Iohn 6. 37. where speaking of his chosen seruants which his Father hath giuen him;
how much more shall the decree of God be immutable, of which himself faith, Saiah 46. 10. My Counsel shall stand? The firmness of this election our Saviour Teaches, John 6. 37. where speaking of his chosen Servants which his Father hath given him;
If not any, then not the World, nor the Flesh, nor Satan with all the powers of darknes, no nor they themselues, shall bee able to plucke themselues from Christ,
If not any, then not the World, nor the Flesh, nor Satan with all the Powers of darkness, no nor they themselves, shall be able to pluck themselves from christ,
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yet by some subtiltie, or craft of Satan, they might be ensnared, and, as it were, stolne from him, our Sauiour preuenteth euen this doubt also, Math. 24. 24. telling vs, that the wonders and lying signes of Satan shall bee such,
yet by Some subtlety, or craft of Satan, they might be Ensnared, and, as it were, stolen from him, our Saviour preventeth even this doubt also, Math. 24. 24. telling us, that the wonders and lying Signs of Satan shall be such,
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because it is impossible by any meanes whatsoeuer, to take or steale them away from Christ, who being the Watchman and good Shepheard of Israel, can neither slumber nor sleepe.
Because it is impossible by any means whatsoever, to take or steal them away from christ, who being the Watchman and good Shepherd of Israel, can neither slumber nor sleep.
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nor any deceit or sleight of Satan shall steale them from him, that remaineth as vndoubtedly true, which Saint Paul teacheth, Rom. 8. 29. that saluation and eternall glory;
nor any deceit or sleight of Satan shall steal them from him, that remains as undoubtedly true, which Saint Paul Teaches, Rom. 8. 29. that salvation and Eternal glory;
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abusing their wits, peruerting the Sacred Scriptures, and in the insolency of their folly, euen in most reprochfull manner slandering this holy truth of the certainty of Gods election;
abusing their wits, perverting the Sacred Scriptures, and in the insolency of their folly, even in most reproachful manner slandering this holy truth of the certainty of God's election;
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See how rightly the Apostles doome is verified of these men, When they professe themselues to bee wise, they become fooles, God making the wisedome of the flesh meere foolishnesse.
See how rightly the Apostles doom is verified of these men, When they profess themselves to be wise, they become Fools, God making the Wisdom of the Flesh mere foolishness.
For know they not, that this dispute of theirs is euery way as effectual against the Praescience and foreknowledge (which yet themselues confesse ) as it is or can bee against the Decree and Predestination of God? his Praes•ience being as certainely infallible, as his Decree is immutable. If God then foreknow that I shall be saued, let me liue as I list,
For know they not, that this dispute of theirs is every Way as effectual against the Prescience and foreknowledge (which yet themselves confess) as it is or can be against the decree and Predestination of God? his Praes•ience being as Certainly infallible, as his decree is immutable. If God then foreknow that I shall be saved, let me live as I list,
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for seeing God foreknoweth this, and what hee foreknoweth must vnauoidably come to passe, though I should wholly deuote both my soule and body to Gods seruice;
for seeing God foreknoweth this, and what he foreknoweth must avoidable come to pass, though I should wholly devote both my soul and body to God's service;
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and deny Proescience in God, and so deny him to be God, or let them cease with such vaine disputes, to oppugne the Ordinance, Decree, and Predestination of God, the selfesame difficulty as forcibly ouerthrowing the infallibilitie of the one, which themselues confesse,
and deny Proescience in God, and so deny him to be God, or let them cease with such vain disputes, to oppugn the Ordinance, decree, and Predestination of God, the selfsame difficulty as forcibly overthrowing the infallibility of the one, which themselves confess,
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And yet when will these disputers either perswade others, or resolue themselues vpon this their reason, to set Cock on hoope, as themselues speake, that is, to sit carelesse and secure, to sleepe and sl•mber,
And yet when will these disputers either persuade Others, or resolve themselves upon this their reason, to Set Cock on hoop, as themselves speak, that is, to fit careless and secure, to sleep and sl•mber,
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and load themselues with all, both the East and West Indian treasures, yet by that vnresistable Decree of GOD they shall bee put all into bottomlesse bagges,
and load themselves with all, both the East and West Indian treasures, yet by that unresistable decree of GOD they shall be put all into bottomless bags,
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though they should eate nothing but the fruit of the Tree of Life, and fill themselues with Nectar and Ambrosia, yet could not all this immortall foode prolong their liues one houre, or minute;
though they should eat nothing but the fruit of the Tree of Life, and fill themselves with Nectar and Ambrosia, yet could not all this immortal food prolong their lives one hour, or minute;
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seeing the foreknowledge of God is without all errour, and his ordinance without all change? When they can by this their reason, wherein they infinitely please themselues, perswade either themselues,
seeing the foreknowledge of God is without all error, and his Ordinance without all change? When they can by this their reason, wherein they infinitely please themselves, persuade either themselves,
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or others, to this carelesse, nay, franticke courses, then may they with some colour perswade, that our doctrine of the Prescience and Predestination of God will make men careles•e of their eternall saluation.
or Others, to this careless, nay, frantic courses, then may they with Some colour persuade, that our Doctrine of the Prescience and Predestination of God will make men careles•e of their Eternal salvation.
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But if laying aside the pride and wantonnesse of their owne wits, they could bee content to submit their reason to the wisedome of God, they should easily discerne,
But if laying aside the pride and wantonness of their own wits, they could be content to submit their reason to the Wisdom of God, they should Easily discern,
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but withall hee both foreknoweth and decreeth, that himselfe will make him to embrace those meanes, and walke in those wayes which will bring him vnto life:
but withal he both foreknoweth and decreeth, that himself will make him to embrace those means, and walk in those ways which will bring him unto life:
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and foreknoweth, that he will leaue them destitute of his grace, to be led by their owne lusts into sinne and impenitency, which is the infallible meanes to bring them vnto death:
and foreknoweth, that he will leave them destitute of his grace, to be led by their own Lustiest into sin and impenitency, which is the infallible means to bring them unto death:
〈 ◊ 〉 most cleerely hence followeth, that as none doe neglect or omit the meanes, but the same also doe misse of the end, so neither doe any euer faile to attaine the end, who doe embrace the meanes that lead therevnto.
〈 ◊ 〉 most clearly hence follows, that as none do neglect or omit the means, but the same also do miss of the end, so neither do any ever fail to attain the end, who do embrace the means that led thereunto.
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Whence it comes to passe, that though none of the Elect can either misse of the end, or neglect the meanes of saluation, God by his grace directing them in the one,
Whence it comes to pass, that though none of the Elect can either miss of the end, or neglect the means of salvation, God by his grace directing them in the one,
Euen as Saint Paul, though hee knew that God had decreed and foretold him also, that all who were with him in that dangerous tempest, should come safe to Land,
Eve as Saint Paul, though he knew that God had decreed and foretold him also, that all who were with him in that dangerous tempest, should come safe to Land,
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yet euen of such it may and must bee sayd, that if they performe those duties, which are the meanes of life, they shall asluredly attaine vnto the end to which those meanes doe leade, which is eternall saluation.
yet even of such it may and must be said, that if they perform those duties, which Are the means of life, they shall asluredly attain unto the end to which those means do lead, which is Eternal salvation.
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nor that they should either repent or bee saued • yet conditionally and truely• said of those Cities, that if those workes had beene done amongst them, which were done in Chorazin and Bethsaida, they would haue repented, and so should haue haue beene saued.
nor that they should either Repent or be saved • yet conditionally and truely• said of those Cities, that if those works had been done among them, which were done in Chorazin and Bethsaida, they would have repented, and so should have have been saved.
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The reason of all which, and of all the like is, that which the Logicians rightly teach, that a conditionall proposition puts nothing in being, that is, requires not the being or being true of either part thereof,
The reason of all which, and of all the like is, that which the Logicians rightly teach, that a conditional proposition puts nothing in being, that is, requires not the being or being true of either part thereof,
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first, in generall, to exhort all men, to cease from doing euill, and learne to doe well, telling them with the Apostle, Rom. 8. 13. If they liue after the flesh, they shall dye:
First, in general, to exhort all men, to cease from doing evil, and Learn to do well, telling them with the Apostle, Rom. 8. 13. If they live After the Flesh, they shall die:
but if they mortifie the deeds of the flesh by the Spirit, they shall liue: and with the same Apostle, Galathians 6. 7. Whatsoeuer they s•we, that shall they reape;
but if they mortify the Deeds of the Flesh by the Spirit, they shall live: and with the same Apostle, Galatians 6. 7. Whatsoever they s•we, that shall they reap;
For if they doe not this, if they keepe not faith and sanctitie, which are the Mariners to guide them to the celestiall Hauen, they will certainly make shipwracke of their saluation, the Spirit of GOD assuring them, that bee that beleeueth not is condemned already, and that euery Tree which bringeth not forth good fruit, shall be •ewne downe and cast into the fire.
For if they do not this, if they keep not faith and sanctity, which Are the Mariners to guide them to the celestial Haven, they will Certainly make shipwreck of their salvation, the Spirit of GOD assuring them, that be that Believeth not is condemned already, and that every Tree which brings not forth good fruit, shall be •ewne down and cast into the fire.
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God himselfe saying to Cain, whom hee knew to bee a Reprobate; If thou doest well, shalt thou not be accepted? and Christ proclaiming, that whosoeuer beleoueth, shall baue euerlasting life.
God himself saying to Cain, whom he knew to be a Reprobate; If thou dost well, shalt thou not be accepted? and christ proclaiming, that whosoever beleoueth, shall have everlasting life.
the moe, and the more hainous sinnes that they doe commit, the lesse portion and weight of that eternall glory shall bee giuen vnto them, as there is lesse light and glory in those which they call obscure or cloudy starres,
the more, and the more heinous Sins that they do commit, the less portion and weight of that Eternal glory shall be given unto them, as there is less Light and glory in those which they call Obscure or cloudy Stars,
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In like sort, If they be reiected of God, though by reason of their owne peruerse wils beeing hardened in sinne, they are sure to runne into etnerall death and perdition;
In like sort, If they be rejected of God, though by reason of their own perverse wills being hardened in sin, they Are sure to run into etnerall death and perdition;
yet because euen in that eternall death, there are diuersities and degrees of punishments, for some fewer, for others moe and more bellish stripes, the more they restraine themselues from sinne,
yet Because even in that Eternal death, there Are diversities and Degrees of punishments, for Some fewer, for Others more and more bellish stripes, the more they restrain themselves from sin,
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and the more they practise those workes of iustice and temperance, which for the substance of the worke are good, and such as Heathen men and Reprobates may performe,
and the more they practise those works of Justice and temperance, which for the substance of the work Are good, and such as Heathen men and Reprobates may perform,
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For as Saint Austen saith, Hee is too churlish and •nkinde, qui amorem si nolit impendere, nolit rependere, who if hee will not bestowe loue vpon God, will not yet requite the loue of God freely bestowed on him.
For as Saint Austen Says, He is too churlish and •nkinde, qui amorem si nolit impendere, nolit rependere, who if he will not bestow love upon God, will not yet requite the love of God freely bestowed on him.
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and bee found in the number of those, of whom the Apostle faith, 2. Tim. 2. 21. If any man purge himselfe from these, he shall bee a vessell vnto honour? Euen as in their bodily sicknesse,
and be found in the number of those, of whom the Apostle faith, 2. Tim. 2. 21. If any man purge himself from these, he shall be a vessel unto honour? Even as in their bodily sickness,
because they know no other but that God hath decreed an happy successe, and to giue a blessing to those meanes vvhich are commanded and ordained by himselfe:
Because they know no other but that God hath decreed an happy success, and to give a blessing to those means which Are commanded and ordained by himself:
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by which, as by the chiefest engine, which their wits could deuise, they seeke to ouerthrow both the whole doctrine of Gods Predestination, and that certainty or assurance of our election: of which we now entreat.
by which, as by the chiefest engine, which their wits could devise, they seek to overthrow both the Whole Doctrine of God's Predestination, and that certainty or assurance of our election: of which we now entreat.
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what indignitie were it to Almighty God, to thinke him so wauering, that hee will write and blot out againe, which a sinfull man, Pontius Pilate, was ashamed to doe? Those enemies then of God, of whom Dauid speaketh, who vnder the colour of an outward profession, cloaked their inward hatred to God and his Prophets, were written in the Booke of God,
what indignity were it to Almighty God, to think him so wavering, that he will write and blot out again, which a sinful man, Pontius Pilate, was ashamed to do? Those enemies then of God, of whom David speaks, who under the colour of an outward profession, cloaked their inward hatred to God and his prophets, were written in the Book of God,
And Dauid, to whom Gods Spirit had reuealed their hypocrisie, and deepe dissimulation, among other curses, prayeth that this also may befall vnto them;
And David, to whom God's Spirit had revealed their hypocrisy, and deep dissimulation, among other curses, Prayeth that this also may befall unto them;
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wiped out, according to mens iudgement, who thought they were writt therein, but in truth declared, not to bee, nor euer to haue beene written among his rightcous seruants.
wiped out, according to men's judgement, who Thought they were writ therein, but in truth declared, not to be, nor ever to have been written among his righteous Servants.
Which to bee the Prophets meaning, is most cleere by that of Saint Iohn, Renel. 17. 8. where speaking of all the wicked, who shall goe into euerlasting perdition, (of which sort none may doubt but these cursed enemies of God were) hee faith, that their names are not written in the Booke of Life from the foundation of the world:
Which to be the prophets meaning, is most clear by that of Saint John, Renel. 17. 8. where speaking of all the wicked, who shall go into everlasting perdition, (of which sort none may doubt but these cursed enemies of God were) he faith, that their names Are not written in the Book of Life from the Foundation of the world:
That seemeth of greater difficultie, which they obiect from the prayers of Moses, and Saint Paul, who being without all doubt written in the Booke of Life, (the Spirit of God witnessing of the one, that hee was faithfull in all the house of God:
That seems of greater difficulty, which they Object from the Prayers of Moses, and Saint Paul, who being without all doubt written in the Book of Life, (the Spirit of God witnessing of the one, that he was faithful in all the house of God:
and of the other, that he was a chosen vessell, for whom was layd vp the crowne of glory, ) desired of God that rather then his name should bee blasphemed,
and of the other, that he was a chosen vessel, for whom was laid up the crown of glory,) desired of God that rather then his name should be blasphemed,
I can no way here assent to the iudgement of Saint Ierome, who expounds these prayers to bee meant of a temporall and bodily death onely, but not of the eternall.
I can no Way Here assent to the judgement of Saint Jerome, who expounds these Prayers to be meant of a temporal and bodily death only, but not of the Eternal.
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Much lesse may wee consent to some other learned men, who rightly vnderstanding in these prayers a totall and eternall separation from God, doe thinke them to haue beene somewhat rash, ouer-heady, and lesse considerate positious, proceeding indeede from a minde full of zeale,
Much less may we consent to Some other learned men, who rightly understanding in these Prayers a total and Eternal separation from God, do think them to have been somewhat rash, over-heady, and less considerate positious, proceeding indeed from a mind full of zeal,
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but write this, with most serious and aduised premeditation, yea, by the inspiration and guiding of Gods holy Spirit, protesting also and calling God to witnesse of his hearts desire in this matter:
but write this, with most serious and advised premeditation, yea, by the inspiration and guiding of God's holy Spirit, protesting also and calling God to witness of his hearts desire in this matter:
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yea, and the prayers of them both are such, if they bee rightly considered, as euery true Christian and child of God may, in the zeale of their hearts, present before the Throne of God.
yea, and the Prayers of them both Are such, if they be rightly considered, as every true Christian and child of God may, in the zeal of their hearts, present before the Throne of God.
For whereas they suppose it in no wise allowable, to pray for that which either in it selfe, or in regard of Gods Decree and Praescience is impossible,
For whereas they suppose it in no wise allowable, to pray for that which either in it self, or in regard of God's decree and Prescience is impossible,
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and cannot bee granted, our Sauiours owne prayer doth vndeniably teach the contrary, when hee conditionally desired of God, that if it were possible that cup of death might passc from, him:
and cannot be granted, our Saviour's own prayer does undeniably teach the contrary, when he conditionally desired of God, that if it were possible that cup of death might passc from, him:
for then they had beene actually wiped out of Gods Booke, and separated from Christ, who by his eternall and immutable Decree were elected and ordained to bee partakers with him in glory.
for then they had been actually wiped out of God's Book, and separated from christ, who by his Eternal and immutable decree were elected and ordained to be partakers with him in glory.
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Their prayers then were conditionall, and in effect thus much, that seeing the glory and honour of God seemed much to bee encreased by preseruing his people of Israel, whom hee threatened to destroy and cast away, these men inflamed with the desire of Gods glory, request, that if it were possible, and if it might stand with Gods holy will, b•ee would rather destroy them,
Their Prayers then were conditional, and in Effect thus much, that seeing the glory and honour of God seemed much to be increased by preserving his people of Israel, whom he threatened to destroy and cast away, these men inflamed with the desire of God's glory, request, that if it were possible, and if it might stand with God's holy will, b•ee would rather destroy them,
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for euer to be separated frem God, then by casting away those whom he had chosen for his inheritance and peculiar people, suffer any part of his glory and honour to bee impayred.
for ever to be separated frem God, then by casting away those whom he had chosen for his inheritance and peculiar people, suffer any part of his glory and honour to be impaired.
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Great loue I confesse vnto God, but such, as if any thinke them too prodigall of their soules, hee therein bewrayeth himselfe to bee of the minde and affection of Iudas: who,
Great love I confess unto God, but such, as if any think them too prodigal of their Souls, he therein bewrayeth himself to be of the mind and affection of Iudas: who,
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when the box of Spikenard was powred on Christs feete, moued the Disciples to grudge and say, What needed all this waste? Such men are too rife in this last and worst age of the world, who if any thing bee bestowed on Christ,
when the box of Spikenard was poured on Christ feet, moved the Disciples to grudge and say, What needed all this waste? Such men Are too rife in this last and worst age of the world, who if any thing be bestowed on christ,
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why should Moses, Saint Paul, or any of Gods children thinke any thing, though it be their very bodies and soules, too deare or precious to bee bestowed on God,
why should Moses, Saint Paul, or any of God's children think any thing, though it be their very bodies and Souls, too deer or precious to be bestowed on God,
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after serious meditation of these two examples, should come vnto this strait, that on the one side were proposed his owne saluation, with the losse of Gods glory, on the other the glory of GOD with his owne destruction,
After serious meditation of these two Examples, should come unto this strait, that on the one side were proposed his own salvation, with the loss of God's glory, on the other the glory of GOD with his own destruction,
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and that his glory, as another saith, is more to be regarded then an hundreth worlds, and therefore certainly more then one sally worme of the world, of which the Prophet saith, All Nations before him are as nothing,
and that his glory, as Another Says, is more to be regarded then an Hundredth world's, and Therefore Certainly more then one sally worm of the world, of which the Prophet Says, All nations before him Are as nothing,
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To conclude this point ▪ that which C. Blassius answered, but very ill, concerning his loue towards his friend Gracchus, that most fitly beseemeth our loue towards God:
To conclude this point ▪ that which C. Blassius answered, but very ill, Concerning his love towards his friend Gracchus, that most fitly beseems our love towards God:
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Such should be our loue to God, and zeale to his glory, that for his •ake, wee should suffer and vndergoe anything whatsoeuer hee would haue vs. What, will you say, should wee, being vessels of honour, suffer our selues to bee euen a Curse, an Anathema, and to bee separated for euer from God? I may heere assuredly answere vnto you, that neither can this possibly be effected,
Such should be our love to God, and zeal to his glory, that for his •ake, we should suffer and undergo anything whatsoever he would have us What, will you say, should we, being vessels of honour, suffer our selves to be even a Curse, an Anathema, and to be separated for ever from God? I may Here assuredly answer unto you, that neither can this possibly be effected,
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but if hee should require it, and if it were possible, thereby to gaine him honour and glory, wee should not refuse, no not to become an Anathema from GOD,
but if he should require it, and if it were possible, thereby to gain him honour and glory, we should not refuse, no not to become an Anathema from GOD,
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When first this Scripture did offer it selfe vnto my minde, it was my speciall purpose and desire to haue entreated of that which hath not yet beene once touched;
When First this Scripture did offer it self unto my mind, it was my special purpose and desire to have entreated of that which hath not yet been once touched;
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as it were, ouer the Red Sea, and thorow the wilderdernesse, and but entered or taken possession in the common and generall right of Gods children, of that good land, fighting by the way with diuers sonnes of Anak;
as it were, over the Read Sea, and thorough the wilderdernesse, and but entered or taken possession in the Common and general right of God's children, of that good land, fighting by the Way with diverse Sons of Anak;
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When God shall grant mee opportunitie, I shall be desirous, according as God shall enable mee, to performe also that best and most blessed act of Ioshua, which is, to diuide this good Land among Gods Children,
When God shall grant me opportunity, I shall be desirous, according as God shall enable me, to perform also that best and most blessed act of Ioshua, which is, to divide this good Land among God's Children,
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De his taceri exigunt, quorum altitudinem nullus attigerit: & Doctrinam hanc, •tiamsi vera sit, non promendam di•unt. Prosp. Epist ad Aug. Quidam quaesti•n•m inexplic•bil•m dicunt. Hilar. Epist ad August. Quidam quaestionem esse inexplicabilem dicunt, & perpetuo sepiliendam silentio, ait Amb. Cathar. in Summar opinionum de • raedest. Ex •oc numero fuit Erasmus, cuiu• haec verba, Quid •utilius quam h•• evulgar•? lib. contra Luther.
De his taceri exigunt, quorum altitudinem nullus attigerit: & Doctrinam hanc, •tiamsi vera sit, non promendam di•unt. Prosper Epistle and Aug. Quidam quaesti•n•m inexplic•bil•m dicunt. Hilar. Epistle and August. Quidam quaestionem esse inexplicabilem dicunt, & perpetuo sepiliendam silentio, ait Ambassadors Cathar. in Summer Opinionum de • raedest. Ex •oc numero fuit Erasmus, cuiu• haec verba, Quid •utilius quam h•• evulgar•? lib. contra Luther.
Nec acquiescunt Praede•tinatum electoum numerum, nec augeri posse nec minui. Prosp. Epist ad Aug. Eligendorum a• re••ciendorum esse definitum numerum nolunt. Hilar. Ep. ad Aug.
Nec acquiescunt Praede•tinatum electoum Numerum, nec augeri posse nec minui. Prosper Epistle and Aug. Eligendorum a• re••ciendorum esse definitum Numerum Nolunt. Hilar. Epistle and Aug.
Voluntas beneplaciti consonat rerum eff•ct•bus, & ipsi effectus 〈 ◊ 〉 ah illo non discordant. Fit en•m omne quod beneplacito vult fieri, & omne quod non vult fieri, equaquam fit. Mag. sent. ibid.
Voluntas beneplaciti consonat rerum eff•ct•bus, & ipsi effectus 〈 ◊ 〉 ah illo non discordant. Fit en•m omne quod beneplacito vult fieri, & omne quod non vult fieri, equaquam fit. Mag. sent. Ibid.
np1 fw-la fw-la fw-la fw-la, cc fw-la fw-la 〈 sy 〉 uh fw-la fw-fr j. j fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la, fw-la n1. np1 vvn. fw-la.
Scripsit contra doctrinam de Praedestinatione quidam Ioh. Scotus circa annum 850. quem docto & pio l•bro • f•ta•it Ecclesia Lugdunensis. Ante hunc, circa 〈 ◊ 〉 490. Epis•opu• quidam Faustus Rhegiensis, Pel•gianisinum ceculte d•fendens, libris duobus de liber, Arbit. Praedestinationem oppugnauit: & •am tenentes H•reticos vocat. Et Lucidus in Epistola Fausti libro 〈 ◊ 〉 ita inquit, Damno qui dicit alios deputatos ad mo•tem al••s ad vitam. Quam Lucidi Epistol•••pro Catholica commendat Bar. an. 490. nu. 29. & 30. & clarius Annotat. praefix. lib. Fausti in BB. 5. patr. tom. 4. pa. 795. In euertenda Praedestinatione consentiunt Alb. Pighius & Georg. Siculus. Calu. l. de aetern. Praede•t. inter eius Opusc. pa. 950.
Scripsit contra Doctrinam de Praedestinatione quidam John Scotus circa annum 850. Whom docto & Pious l•bro • f•ta•it Ecclesia Lugdunensis. Ante hunc, circa 〈 ◊ 〉 490. Epis•opu• quidam Faustus Rhegiensis, Pel•gianisinum ceculte d•fendens, Books duobus de liber, Arbitrate. Praedestinationem oppugnauit: & •am tenentes H•reticos vocat. Et Lucidus in Epistle Faust libro 〈 ◊ 〉 ita inquit, Damno qui dicit Alioth deputatos ad mo•tem al••s ad vitam. Quam Lucid Epistol•••pro Catholica commendat Bar. nias. 490. nu. 29. & 30. & Clarius Annotated prefix. lib. Faust in BB. 5. Patron. tom. 4. Paul. 795. In euertenda Praedestinatione consentiunt Alb. Pighius & George Siculus. Calves l. the aetern. Praede•t. inter eius Opuscule Paul. 950.
Commentum vocat explodendum. Auth. libelli de Christi Seruatoris efficacitate. Rat. 7. Augus•inus •nduxit h•rreadum Praedestinationis dogma. Id•m Rat. 103. Absurdissimum est creder• Deum elegisse paucos quos seruaret, relictis caete•is. Idem Rat. 23. Haec distinctio, quae excludit bonam hominum partem, est à malo Spiritu. Idem Rat. 6. I abhor your horrible doctrine. Author libel. cui titulus, Confutation of the carelesse by necessitie. Sect. 23.
Commentum vocat explodendum. Auth Libelli de Christ Savior efficacitate. Rat. 7. Augus•inus •nduxit h•rreadum Praedestinationis dogma. Id•m Rat. 103. Absurdissimum est creder• God elegisse Paucos quos seruaret, relictis caete•is. Idem Rat. 23. Haec Distinction, Quae excludit Good hominum partem, est à Malo Spiritu. Idem Rat. 6. I abhor your horrible Doctrine. Author libel. cui titulus, Confutation of the careless by necessity. Sect. 23.
A capite ad calcem habemus scripturam nobis fauentem, & contrariam sententiam damnantem. Auth. l de Christi Seru. effic. Rat. 100. Quicquid de Praedesinatione 〈 ◊ 〉 adim•s, Philosophica tantū argutia niti, non in Scriptura tradi clamat Georg, Siculus, Calu. libr. citat. pa. 989.
A capite ad calcem habemus scripturam nobis fauentem, & contrariam sententiam damnantem. Auth l the Christ Serve effic. Rat. 100. Quicquid de Praedesinatione 〈 ◊ 〉 adim•s, Philosophical tantū argutia niti, non in Scripture tradi Proclaim George, Siculus, Calves Libr. citat. Paul. 989.
Gods election before the world, is generall to all men. Confut. of the carel. by nec. Sect. 14. Cōcludi• Pighius omnes si•e exceptione, ad vitam aeternā destinatos, Calu. lib. de aeterna praed. pa. 969. Georgy Siculi commentum est, non fuisse hunc vel illum proedestinatum ad salutem, sed Deum statuisse tempus, quo totum mundum seruaret. Calu. l. eodem. p. 951. Sensit ita etiam Nich. Heming. qui l. de gratia vniuer. pa. 34. dei electionem vni•ersalem vocat.
God's election before the world, is general to all men. Confute of the carel. by nec. Sect. 14. Cōcludi• Pighius omnes si•e exception, ad vitam aeternā destinatos, Calves lib. de aeterna Praed. Paul. 969. Georgy Siculi Commentum est, non Fuisse hunc vel Ilum proedestinatum ad salutem, sed God statuisse Tempus, quo totum Mundum seruaret. Calves l. Eodem. p. 951. Saint ita etiam Nich. Heming. qui l. de Gratia vniuer. Paul. 34. dei electionem vni•ersalem vocat.
Est in Deo duplex cognitio: Scientia simplicis •otitiae quae est communis omnibus honis & malis: & Scientia approbationis, quae est honorum tantum. Aquin. quaest. Disp. q. de libro vitae. art. 8.
Est in God duplex cognitio: Scientia Simplicio •otitiae Quae est Communis omnibus honis & malis: & Scientia approbationis, Quae est honorum Tantum. Aquinas Question. Disp q. de libro vitae. art. 8.
Ambr. Catharinus putauit paucos a•••uot praedestinatos ad vitam, & eorum numerum certum esse ait. Reliquos •mnes nec ad vitam nec ad mortem proedestinatos sensit, sed pro suo arbitrio vel seruari posse ▪ vel perire, & quot ex his seruanai sunt, non esse determinatum in prouidentia Dei asserit. Cathar. Com in c. 4. Ge. & in Tract. de praedest. ad Conc. Trid.
Ambrose Catharinus putauit Paucos a•••uot Praedestinatos ad vitam, & Their Numerum certum esse ait. Reliquos •mnes nec ad vitam nec ad mortem proedestinatos Saint, sed Pro Sue arbitrio vel seruari posse ▪ vel perire, & quot ex his seruanai sunt, non esse determinatum in Providence Dei asserit. Cathar. Come in c. 4. Ge. & in Tract. the Predest. ad Conc Triad
Quidam dix•runt praedestinatorum numerum certum esse formal•ter, sed non m•terialiter, ac si dicas quòd centum vel ••ll• salmentur, non autem quòd hi vel illi. Aquin. p. 1. q. 23. art. 7.
Quidam dix•runt praedestinatorum Numerum certum esse formal•ter, sed non m•terialiter, ac si dicas quòd centum vel ••ll• salmentur, non autem quòd him vel illi. Aquinas p. 1. q. 23. art. 7.
Sola 〈 … 〉 Catha•inus. Con•••in c. 4. Gen. contendit quidem〈 ◊ 〉 c•natu, s•u 〈 ◊ 〉 plane vn•••s electionem nen fieri ex massa 〈 … 〉, nam ex hac e•egi honun•s, & se. iptura •ocet, & Aug plus nailies •leclarat. Vide Ench. c. 27. & 33. & Epist. 106. &, Quid oderat in E•au, nisi originale peccatum? Epist. 105.
Sola 〈 … 〉 Catha•inus. Con•••in c. 4. Gen. contendit quidem〈 ◊ 〉 c•natu, s•u 〈 ◊ 〉 plane vn•••s electionem nen fieri ex massa 〈 … 〉, nam ex hac e•egi honun•s, & see. iptura •ocet, & Aug plus nailies •leclarat. Vide Ench. c. 27. & 33. & Epistle 106. &, Quid oderat in E•au, nisi original peccatum? Epistle 105.
Intelligamus ammam egisse ▪ antiquitus, propter quod in a•er• 〈 ◊ 〉, in altero odio habita sit, vt aliae animae fierent in honorem, aliae in contum•liam materiar•̄ causarum { que } mor•• praecesserunt. Hoec ex Or•gine citat Hier. •pist. ad Auitu•.
Intelligamus ammam egisse ▪ Anciently, propter quod in a•er• 〈 ◊ 〉, in altero odio Habita sit, vt Others Spirits fierent in Honor, Others in contum•liam materiar•̄ Causarum { que } mor•• praecesserunt. Hoec ex Or•gine citat Hier. •pist. and Auitu•.
Omnes cos errores Catholiea fides à corpore suae vnitatis abscidit, constanter praedicans, quòd animae hominum, priusquam suis inspirentur corporibus, non fuere. Leo Epist. 93. c. 10. & dicentibu• Animas peccasse antequam corporibus vnia•tur; A•athema denūciat Conc. Brach. 1. cap. 6.
Omnes cos Errors Catholiea fides à corpore suae vnitatis abscidit, Constanter praedicans, quòd Spirits hominum, priusquam suis inspirentur corporibus, non fuere. Leo Epistle 93. c. 10. & dicentibu• Animas peccasse antequam corporibus vnia•tur; A•athema denunciat Conc Brach. 1. cap. 6.
Quid de nobi• praescire ac praordinare debeat Deus, quantum pertinet ad futurum, in profectu hominis defectu { que } consis•it. Faust. l. 2. de lib. arb. cap. 2. Dicunt ambo ( Pigh. & Georg. Sicul. ) h•c ex Dei confilio non pe•dere, quinam electi sint vel rep•obi, sed singulos sibi vtramvis fortunam, suo arbitri• statuere. Calu. lib. de atern. praedest. pag. 950. constat qu•mvis •ieri posse reprobum sua malitia, & reprobationem non manare à voluntate Dei reijciente homines, sed à v•luntate hominum reijciente Deum. Auth. lib. de chri. seruat. •f•icac. Rat. 77. & Constat neminem reprobatum esse a Deo, qui prior diuinum numen salutaria ipsi proponens ac suggerens non contempserit. Idem Rat. 67. & pessimè huc sonant ista Hemingij lib. de grat. vniuer. Efficimur hic electi, quando credimus, pa. 20. &, Abusus denorum Dei sunt causae abiectionis, & non consilium Dei, p. 22. &, Non est volentis aut currentis, sc•licet secundum carnem, sed est volentis & currentis secundum fidem. Idem pag. 31. God reprobated no man before he was: Author. Confut. of the errors of the carelesse. S•ot. 4. Hee reprobated none before the foundation of the world. Idem Sect. 8. Nulla est ab aeterna vit• reprobatio, ni•••quam sibi quis { que } ob propria p•ccata ac flagitia acquisincrit. Ambr. Cathol. tract de praedest. ad Conc. Trid.
Quid de nobi• praescire ac praordinare debeat Deus, quantum pertinet ad Future, in profectu hominis defectu { que } consis•it. Faust. l. 2. the lib. arb. cap. 2. Dicunt ambo (Pig. & George Sicul.) h•c ex Dei confilio non pe•dere, quinam Elect sint vel rep•obi, sed singulos sibi vtramvis fortunam, Sue arbitri• statuere. Calves lib. de atern. Predest. page. 950. constat qu•mvis •ieri posse reprobum sua malitia, & reprobationem non manare à voluntate Dei reijciente homines, sed à v•luntate hominum reijciente God. Auth lib. de Christ. seruat. •f•icac. Rat. 77. & Constat neminem reprobatum esse a God, qui prior Divine numen salutaria ipsi proponens ac Suggestions non contempserit. Idem Rat. 67. & pessimè huc sonant ista Hemingij lib. the great. vniuer. Efficimur hic Elect, quando Credimus, Paul. 20. &, Abusus denorum Dei sunt causae abiectionis, & non consilium Dei, p. 22. &, Non est volentis Or currentis, sc•licet secundum Carnem, sed est volentis & currentis secundum fidem. Idem page. 31. God reprobated no man before he was: Author. Confute of the errors of the careless. S•ot. 4. He reprobated none before the Foundation of the world. Idem Sect. 8. Nulla est ab aeterna vit• Reprobation, ni•••quam sibi quis { que } ob propria p•ccata ac Flagitia acquisincrit. Ambrose Cathol. tract the Predest. ad Conc Triad
Graecipatres, nec pauc• Latinorum arbitrati sunt causam praedestinationis h•minum ad vitam aeternam esse praescientiom bono•um operum quae facturi erant, vel fidei. Sic Chrysostomus, Theodoretus, Theophylactus, O•cumenius, Origines, Ambrosius, Hieronymus, Sedulius, Perer. in Epist. ad Rom. ca. 8. d sp. 22. & idem docet Sixt. Senens. in Bibl. sua sanct. l. 6. Annot. 251. & 252. •n eidem opinione Heming. Est inquit praes•ien•a, regula electionis & praedes•ina•ionis. l. de grat. vniu•rs. pag. 21. & quia credimus, praesciti & electi censemur: nam quos praesciuit Deus credituros, eos ex gr•tia elegit. R. 27. &, Nos •a•sam reprobationis contumaciam hominis praeuisam facimus. ibid. pag. 77.
Graecipatres, nec pauc• Latinorum arbitrati sunt Causam praedestinationis h•minum ad vitam aeternam esse praescientiom bono•um Operum Quae facturi Erant, vel fidei. Sic Chrysostom, Theodoretus, Theophylactus, O•cumenius, Origines, Ambrosius, Hieronymus, Sedulius, Peter in Epistle and Rom. circa 8. d Spa. 22. & idem docet Sixt. Siena. in Bible sua sanct. l. 6. Annot 251. & 252. •n Eidem opinion Heming. Est inquit praes•ien•a, regula electionis & praedes•ina•ionis. l. de great. vniu•rs. page. 21. & quia Credimus, praesciti & Elect censemur: nam quos praesciuit Deus credituros, eos ex gr•tia elegit. R. 27. &, Nos •a•sam reprobationis contumaciam hominis praeuisam facimus. Ibid. page. 77.
Quicquid est in h•mine ora•nans i•sum ad salutem, est effectus Praedestmationis. Aquin. p•. 1. q. 23. art. 5. Vere quia Praedestinatio est praeparatio beneficicr•m De• quibus certissi•è l•beramur. Aug. lib. de bono Pers. c. 14.
Quicquid est in h•mine ora•nans i•sum ad salutem, est effectus Praedestmationis. Aquinas p•. 1. q. 23. art. 5. Vere quia Praedestinatio est Preparation beneficicr•m De• quibus certissi•è l•beramur. Aug. lib. de Bono Pers. c. 14.
Dicit haereticus, pro voluntate Dei, tra•untur homines in perditionem, &c. Faust. Rheg. l. 1. de liber. arb. c. 19. Their damnation commeth not by the counsell & will of God, for hee is sorie for it. Auth. Confut. of the careles. Sect. 24.
Dicit Heretic, Pro voluntate Dei, tra•untur homines in perditionem, etc. Faust. Rheg. l. 1. de liber. arb. c. 19. Their damnation comes not by the counsel & will of God, for he is sorry for it. Auth Confute of the careless. Sect. 24.
Can you proue that God hath two wils? Is that which is not reuealed contrary to that which is reuealed? Then shal there bee contrariety in God, which is false. Was there euer any such monstrous doctrine? Idē Sect. 37. similia habet sect. 35. 36. & 45.
Can you prove that God hath two wills? Is that which is not revealed contrary to that which is revealed? Then shall there be contrariety in God, which is false. Was there ever any such monstrous Doctrine? Idē Sect. 37. Similar habet sect. 35. 36. & 45.
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Iulianus exis•inabat De•m non velle absolut• vl•um s•luare, se• omnes sub conditione, si & ipsi vel•ni. bel. l. 2. de grat. & l. arb. c. 8. H•c { que } eum sensisse colligitur ex Aug. l. 4. cont. Iulian. c. 8.
Iulianus exis•inabat De•m non velle absolut• vl•um s•luare, se• omnes sub condition, si & ipsi vel•ni. bel. l. 2. the great. & l. arb. c. 8. H•c { que } Eum sensisse colligitur ex Aug. l. 4. contentedly. Iulian. c. 8.
Qui dicunt no• sine hac fidei & perseuerant•ae conditione electos esse ad vitam, Euangelium prorsus abolent. Heming. ib. de vniuer. grat. p. 63. God vseth not his absolute will in the matter of our saluation. 〈 ◊ 〉 verba.
Qui dicunt no• sine hac fidei & perseuerant•ae condition electos esse ad vitam, Evangelium prorsus abolent. Heming. ib. de vniuer. great. p. 63. God uses not his absolute will in the matter of our salvation. 〈 ◊ 〉 verba.
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Iohn 15. 16. Electionem illam nec fides ipsa praecedit, ne priores illum eligisse dicanu•r, falsum { que } sit quod absit. Non vos me elegistis, sed ego vos elegi. Aug. I. de Praed. sanct. cap. 19.
John 15. 16. Electionem Illam nec fides ipsa precedes, ne priores Ilum eligisse dicanu•r, falsum { que } fit quod absit. Non vos me elegistis, sed ego vos elegi. Aug. I. de Praed. sanct. cap. 19.
Obduratio Dei, est nulle misere•i, non vt non à Deo i•rogetur aliquid, quo •it homo deter•or, sed tantùm quo sit 〈 ◊ 〉 non erogetur. Aug. I. 1. ad Simpl. q. 2.
Obduratio Dei, est nulle misere•i, non vt non à God i•rogetur Aliquid, quo •it homo deter•or, sed tantùm quo sit 〈 ◊ 〉 non erogetur. Aug. I. 1. and Simple q. 2.
O••es homines, id est, omne genas hominum, Reges, pri•atos, nobiles, ignobiles, &c. Aug. Ench. c. 103. & Epist. 107. Potest intell•g••t fiat dis•ribu•io pro generi•us s•. gulorū, & non pro singulis gene••̄. Aquin. P. 1. q. 19. art. 6.
O••es homines, id est, omne genas hominum, Reges, pri•atos, nobiles, ignobiles, etc. Aug. Ench. c. 103. & Epistle 107. Potest intell•g••t fiat dis•ribu•io Pro generi•us s•. gulorū, & non Pro Singulis gene••̄. Aquinas P. 1. q. 19. art. 6.
Praedestinauit Deus quosdam ad gloriam, quosdam ad poenam. Fulg. I. 1. ad Mouim. Qui totus liber est de duplici praedestinatione, vn• bonorum ad g•oriam, altera malorum ad poenam.
Praedestinauit Deus Quosdam ad gloriam, Quosdam ad poenam. Fulg I. 1. and Mouim. Qui totus liber est de Duplicity praedestinatione, vn• Bonorum ad g•oriam, altera malorum ad poenam.
Pertinet ad fidem, vt Praedestinationem Dei in vtram { que } partem (tam ad mortem quam ad vitam) esse credamus, & si vtrumvisnegetur sacrilegum est. Ecel Lugdun. l. cont. Io. Scot. qui praedestinationem ad poenam negauit.
Pertinet ad fidem, vt Praedestinationem Dei in vtram { que } partem (tam ad mortem quam ad vitam) esse Credamus, & si vtrumvisnegetur sacrilegum est. Ecclesiastical Lugdun. l. contentedly. Io. Scot. qui praedestinationem ad poenam negauit.
In his quae ey gratia dantur, & non ex debito, potest aliquis, abs•, praeiudicio iustitiae, pro libito suo, plus dare cui vult, & cui vult, minus, dummod• nulli subtrahat debitum. Aquin. p. 1. q. 23. art. 5.
In his Quae ey Gratia dantur, & non ex Debito, potest aliquis, abs•, praeiudicio iustitiae, Pro libito Sue, plus Dare cui vult, & cui vult, minus, dummod• None subtrahat Debitum. Aquinas p. 1. q. 23. art. 5.
Ita dictum est omnes homines vult saluos fieri, vt intelligantur omnes praedestinati. Aug. l. de Correp. & grat. c. 14. & idem docet l. 4: cont, Iulian c. 8. Sic etiam de solis praedestinatis ad vitam explicat haec verba. Eccl. Lugdun. in l. contra Ioh. Scotum.
Ita dictum est omnes homines vult saluos fieri, vt intelligantur omnes Predestinated. Aug. l. de Correct. & great. c. 14. & idem docet l. 4: contentedly, Iulian c. 8. Sic etiam de solis predestinates ad vitam Explains haec verba. Ecclesiastes Lugdun. in l. contra John Scotum.
Siptucos seruaret, relictis caeteris, suiss•t non solum iratus & in•lemens, sed iniquus, &c. Auth. l. de Christ. seru. effic. Rat. 23. Those men are more to be abhorred then Atheis•s. What greater cruelty & tyranny, then to create the most part of the world to cue•lasting damnation, & that onely because it was his pleasure and will? Then is God worse then the diuel. Auth. conf. of the carel. Sect. 6. & 7. ye cruelly affirm Gods ordinance to be the cause of damnation. Idem. Sect. 23.
Siptucos servaret, relictis caeteris, suiss•t non solum Angered & in•lemens, sed iniquus, etc. Auth l. de christ. Servants. effic. Rat. 23. Those men Are more to be abhorred then Atheis•s. What greater cruelty & tyranny, then to create the most part of the world to cue•lasting damnation, & that only Because it was his pleasure and will? Then is God Worse then the Devil. Auth Confutation. of the carel. Sect. 6. & 7. you cruelly affirm God's Ordinance to be the cause of damnation. Idem. Sect. 23.
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Cauendum est, ne dū voluntatē Dei magnificare volumus, voluntati eius derogemus. Si enim non esset alia ratio, quare istum elegit & illum non, nisi quia placet, certe •am non occulta dicerentur diuina iudicia, sed manifesta, cum qu••bet hāc rationem capiat: nec dicerentur mirabilia, sed potiùs voluntaria, quare dicendum est, qu•d voluntas illa Dei, est rati•nabiliss••a, & rationem habet, & ab aeterno habuit. Bonau. in lib. 1. sent. dist. 41. q. 2.
Cauendum est, ne dum voluntatē Dei magnificare volumus, Voluntati eius derogemus. Si enim non esset Alias ratio, quare istum elegit & Ilum non, nisi quia placet, certain •am non Hidden dicerentur Divine Judicia, sed Manifesta, cum qu••bet hāc rationem Capita: nec dicerentur mirabilia, sed potiùs Voluntary, quare Dicendum est, qu•d Voluntas illa Dei, est rati•nabiliss••a, & rationem habet, & ab aeterno Habuit. Bonau. in lib. 1. sent. Dist. 41. q. 2.
Si artifex ex vil• materia, faciat vas pulchrum & nobilibus vsibus accommodatum, totum ascribitur bonitati artificis: sed si ex vili materia, vt ex lut•, faciat vas •ccommodatum vitibus vsibus, non potest vas (si rationem haberet) conqueri, sed si ex pretiosa materia, vt ex auro, aut gemmis, vas faciat ad vili• officia, tū conqueri posset. Humana aut• natur a vi•itatem habet, non solùm ex materia, quia est lutum & limus t••ae, sed quia est cor•••a peccato: vnde quicquid boni habet, debet bonitati figult. Aquin. comment. in c. 9. ad Rom. Et idem omnin• docet Aug. Epist. 106. Vbi massam •llam ex qua Deus h•e• diuersa vasa finxit, nec integram aut mediam idest, nec bonam, nec malam) sed plane corrupt• fuiss• docet.
Si artifex ex vil• materia, Faciat vas Pulchrum & nobilibus vsibus accommodatum, totum ascribitur bonitati artificis: sed si ex vili materia, vt ex lut•, Faciat vas •ccommodatum vitibus vsibus, non potest vas (si rationem haberet) conqueri, sed si ex Pretiosa materia, vt ex auro, Or Gemis, vas Faciat ad vili• Offices, tū conqueri posset. Humana aut• Nature a vi•itatem habet, non solùm ex materia, quia est lutum & limus t••ae, sed quia est cor•••a Peccato: vnde quicquid boni habet, debet bonitati figult. Aquinas comment. in c. 9. and Rom. Et idem omnin• docet Aug. Epistle 106. Vbi Massam •llam ex qua Deus h•e• diuersa vasa finxit, nec integram Or Media idest, nec Good, nec Evil) sed plane corrupt• fuiss• docet.
Dicitur Deus reprobos odrsse, quia non vult eis hoc bonum, qu•d est vita ae••rna. Aquin. p. 1. q. 23. art. 3. Quod verum est respectu actus primi seunegatiui.
Dicitur Deus reprobos odrsse, quia non vult eis hoc bonum, qu•d est vita ae••rna. Aquinas p. 1. q. 23. art. 3. Quod verum est respectu actus Primi seunegatiui.
Deus bona omnia vult volun, t•te effectiuā, quia ipse eorum author est & approbator: Mal• verò seu peccata nunquā v•lt voluntate essectiuā, sed tantum permissiuā, quia volens permittit ea fieri, cum non impediat ne fiant: ipse autem nec author corum est, aut causa, nec praecipit fieri, ne• facta approbat. Haec innuit Mag. sent. dist. 46, lib. 1. & alij Scholastici in eam dist. & Aug. in Ench. cap. 96.
Deus Bona omnia vult volun, t•te effectiuā, quia ipse Their author est & approbator: Mal• verò seu Peccata nunquā v•lt voluntate essectiuā, sed Tantum permissiuā, quia volens Permittit ea fieri, cum non impediat ne fiant: ipse autem nec author corum est, Or causa, nec praecipit fieri, ne• facta Approbat. Haec innuit Mag. sent. Dist. 46, lib. 1. & alij Scholastici in eam Dist. & Aug. in Ench. cap. 96.
Si hoc adiutorium (quo possent stare si vellent) vel Angelo, vel homini, quando primùm •acti sunt, defuisset, non vtiq, suā culpā cecidissent, adiuterium quippe defuisset, siue quo ma•ere non possent. Aug. l. de. Cor. & grat. c. 11.
Si hoc Adiutorium (quo possent stare si vellent) vel Angelo, vel Homini, quando primùm •acti sunt, defuisset, non vtiq, suā culpā cecidissent, adiuterium quip defuisset, siue quo ma•ere non possent. Aug. l. de. Cor. & great. c. 11.
N•• habere voluntalem immutab•at•r bonum, soli Deo conuenit Creaturae autem Natura exigit, vt quia non est summe bon•••, id•o volunias cius non sit summè, id est, incom mutabi••ter bona. Sed talis, quae possit de••cere, vel non defice•e. Aquin. in q. d•p. q. de P••ou. art. 4.
N•• habere voluntalem immutab•at•r bonum, soli God conuenit Creaturae autem Nature exigit, vt quia non est sum bon•••, id•o volunias cius non sit summè, id est, income mutabi••ter Bona. Said Talis, Quae possit de••cere, vel non defice•e. Aquinas in q. d•p. q. de P••ou. art. 4.
Dederat Deus primo h•mini adintorium, per quod posset perman•re si vellet, vt autem vellet, in •iu• reliqu•t arbitriv. Aug. l. de Cor. & grat. c. 11. Quod idem 〈 ◊ 〉 Angelis peccantibus dicendum est.
Dederat Deus primo h•mini adintorium, per quod posset perman•re si vellet, vt autem vellet, in •iu• reliqu•t arbitriv. Aug. l. de Cor. & great. c. 11. Quod idem 〈 ◊ 〉 Angels peccantibus Dicendum est.
Sanctis per gratiam prades•inatis non s•lum ta•e ad•utorium dati• (vt possirt sta•e siv•l. nt) sed tale, vt perseuerantia ipsa d•n•tur, si• vt per hoe donum non nisi perseu•rantes siat. Aug. ibid. cap.
Sanctis per gratiam prades•inatis non s•lum ta•e ad•utorium dati• (vt possirt sta•e siv•l. nt) sed tale, vt perseuerantia ipsa d•n•tur, si• vt per hoe Donum non nisi perseu•rantes siat. Aug. Ibid. cap.
If your saying were true, then were his workes full of cruelty, misery, damnation and destiuction. Auth. co• fu• of the carelesse. Sect. 23. He had then beene worse then the d•uell. Idem Sect. 7. Nulla est tam immanis bestia, quae velit creare pu•lum ad mise•i•m. Auth. confut. Artic. ex Calu. dece•p. art. 1. Quare creauit cos, si ad 〈 ◊ 〉 non praedestinauit? Ob••••o impiorum, in Dialogo Honorij Aug. de P•aedest.
If your saying were true, then were his works full of cruelty, misery, damnation and destiuction. Auth co• fu• of the careless. Sect. 23. He had then been Worse then the d•uell. Idem Sect. 7. Nulla est tam immanis Beast, Quae velit Create pu•lum ad mise•i•m. Auth confute. Artic. ex Calves dece•p. art. 1. Quare creauit cos, si ad 〈 ◊ 〉 non praedestinauit? Ob••••o Impious, in Dialogo Honorij Aug. the P•aedest.
Etsi in Dei •oluntat• non sit ve•prius, vel pos•e•us (••mpore) quia quaecun { que } vult, ab aeterno volu•t, ordine tamen naturae, & pro nostro captu, non possismus al•ter cogitare, qua hoc ordine Deum voluisse, & velle: sic vt resco ordine volucrit, quo inter sepositae sunt. Ita ordine natura, 〈 ◊ 〉 voluit causas, deinde affecta, &c. Hie•. Zanch l. 3. de Attrib. Dei, c. 4. q. 11. Thes. 3.
Though in Dei •oluntat• non sit ve•prius, vel pos•e•us (••mpore) quia quaecun { que } vult, ab aeterno volu•t, Order tamen naturae, & Pro nostro captu, non possismus al•ter cogitare, qua hoc Order God Voluisse, & velle: sic vt resco Order volucrit, quo inter sepositae sunt. Ita Order Nature, 〈 ◊ 〉 voluit causas, Deinde affecta, etc. Hie•. Zanchius l. 3. the Attrib. Dei, c. 4. q. 11. Thebes 3.
Sic ordinauit Angelerum & l•minum vitam, vt in ea prius •stenderet quid posset corum liberum arbitrium, deinde quid posset suae grattiae beneficium, institiae { que } indi••um. Aug. l. de corr. & grat. cap. 10.
Sic ordinauit Angelerum & l•minum vitam, vt in ea prius •stenderet quid posset corum liberum Arbitrium, Deinde quid posset suae grattiae beneficium, institiae { que } indi••um. Aug. l. the Corr. & great. cap. 10.
Omnipotens Deus, cum summè bonus sit, nullo mod• smeret malt al• quid esse, nisi vs { que } ade• esset omnipotens & bunus, vt benefacit etiam de •alo. Ench. cap. 11. Nec •ubitandum est Deum facere benè, etiam sin•nd• fieri, quicun { que } fiunt mal•. Qui• etsi mala, in quantum smala sunt, non sint bona, tamen vt nonsolūm bona, sed etiam sint & mala, bon•m est. Lib. eod. c. 96.
Omnipotens Deus, cum summè bonus sit, nullo mod• smeret malt al• quid esse, nisi us { que } ade• esset omnipotens & bunus, vt benefacit etiam de •alo. Ench. cap. 11. Nec •ubitandum est God facere benè, etiam sin•nd• fieri, quicun { que } Fluent mal•. Qui• Though mala, in quantum smala sunt, non sint Bona, tamen vt nonsolūm Bona, sed etiam sint & mala, bon•m est. Lib. Eod. c. 96.
Melius iudicauit de malis beneface•e, quàm mala nulla esse permittere. Aug. in Ench. cap. 27. Rectissimè credimus qu•d Deus, qui creauit omnia bona valde, & mala ex boms exoritura praesciuit, sciuit magis ad suam omnipotentissim•m bonitatem pertinere, de malis benefacere, quàm mala esse non sinere. Idem lib. de Cor. & grat. cap. 10.
Better iudicauit de malis beneface•e, quàm mala nulla esse Permit. Aug. in Ench. cap. 27. Rectissimè Credimus qu•d Deus, qui creauit omnia Bona Valde, & mala ex boms exoritura praesciuit, sciuit magis ad suam omnipotentissim•m bonitatem pertinere, de malis benefacere, quàm mala esse non sinere. Idem lib. de Cor. & great. cap. 10.
Si quis defecerit á fide, des••it esse electus. & reprobus efficitur. Heming. lib. de grat vniuers. pag. 26. Here you see, that they diuide all men into two forts; the one elected, which by no meanes can perish; the other reprobate, so that by no meanes they can be saued. What can the Diuel wish his members to teach more for the aduancement of his Kingdome then this? Auth. confut. of the carelisse by necessity. Sect. 27. By this you see, that the elect become reprobates by their wickednesse. Ibid. Sect. 30. & simi••a illic passim. Idem sensit Alphon. à Castre, ••i ne { que }, Praedestinatos si• n•ces••tari ad bonum, ait, vt peri•e neque••t, ne•; reprobos sic cog• ad gebeanam, v• vitam promcue••ri non valean:. Lib. de haeres. vit. Predestinatio.
Si quis defecerit á fide, des••it esse Electus. & Reprobate efficitur. Heming. lib. the great universe. page. 26. Here you see, that they divide all men into two forts; the one elected, which by no means can perish; the other Reprobate, so that by no means they can be saved. What can the devil wish his members to teach more for the advancement of his Kingdom then this? Auth confute. of the carelisse by necessity. Sect. 27. By this you see, that the elect become Reprobates by their wickedness. Ibid Sect. 30. & simi••a illic passim. Idem Saint Alphon à Castre, ••i ne { que }, Praedestinatos si• n•ces••tari ad bonum, ait, vt peri•e neque••t, ne•; reprobos sic cog• ad gebeanam, v• vitam promcue••ri non valean:. Lib. de haeres. vit. Predestinatio.
Obijciunt nomen gratiae vt abommandum sensum operiant blasphemi•. Subsidia enim orationis excludunt, & operandi laborem. Quid enim vltra speret quem iam gratia (electionis) suum fecit? In quo etiam non desperet, quem praefinitio violenta damnauit? In illo culp•, in hoc gratia locum non habet. In vtro { que } periclitatur iustitia. Salus illic ingerenda est, non quaerenti, huic auferend• etiam labora•ti. Faust. Rheg. (bomo hareticus,) quisub specie oppugnandi, Pelagianismum fortiter propugnat. ) lib. 1. de libero a•b. cap. 4. By your poysoned doctrine ye infect the people of God, and draw them to a secure, idle, and carelesse life. Auth. consut. of the carelesse. Sect. 27. Why, Mas•ers, haue yee no conscience thus to cause the people to sinne? Ibid. If your opinion be true, the preaching of repentance is vaine; for if the elect cannot perish, what need they repent? and if the reprobate cannot attaine saluation, to what purpose should they repent? Ibid. Sect. 30. It is no matter what we do, if your doctrine be true. Ibid. Sect. 28. & huc •lanè spectabat haer•sis ••a quae Praedestinatorum dicta est. Omnia sic ex predestinati•ne suspendende, vt re { que } bona opera prodesse, ne { que } m•la •pera obesse cuiquam possent. De qua Sigeb. in Chron. an. 415. Sed opinor eum non satis recte exposuisse istam haeresin.
Obijciunt Nome Gratiae vt abommandum sensum operiant blasphemi•. Subsidia enim orationis excludunt, & operandi laborem. Quid enim vltra speret Whom iam Gratia (electionis) suum fecit? In quo etiam non desperet, Whom praefinitio violenta damnauit? In illo culp•, in hoc Gratia locum non habet. In vtro { que } periclitatur iustitia. Salus illic ingerenda est, non quaerenti, huic auferend• etiam labora•ti. Faust. Rheg. (bomo Hareticus,) quisub specie oppugnandi, Pelagianismum fortiter propugnat.) lib. 1. de libero a•b. cap. 4. By your poisoned Doctrine you infect the people of God, and draw them to a secure, idle, and careless life. Auth Consult. of the careless. Sect. 27. Why, Mas•ers, have ye no conscience thus to cause the people to sin? Ibid If your opinion be true, the preaching of Repentance is vain; for if the elect cannot perish, what need they Repent? and if the Reprobate cannot attain salvation, to what purpose should they Repent? Ibid Sect. 30. It is no matter what we do, if your Doctrine be true. Ibid Sect. 28. & huc •lanè spectabat haer•sis ••a Quae Praedestinatorum dicta est. Omnia sic ex predestinati•ne suspendende, vt re { que } Bona opera Profits, ne { que } m•la •pera obesse cuiquam possent. De qua Sigeb. in Chronicles nias. 415. Said opinor Eum non satis recte exposuisse istam Heresy.
Quid aliud est negare in Deo praescientiam futurorū omnium, qu•m dicere, Deum non esse Deum? Quomodo e••m Deus est qui futuro• um praescientiam non habet? Eccl. Lugdun. in lib. cont. Ioh. Scot.
Quid Aliud est negare in God praescientiam futurorū omnium, qu•m dicere, God non esse God? Quomodo e••m Deus est qui futuro• um praescientiam non habet? Ecclesiastes Lugdun. in lib. contentedly. John Scot.
Ye would intice the pecple by this doctirine, to fi•• ne. Auth. Censes. of the car•les. Sect. 28. Ye draw them to a lecu•e, and carelesse, life. Idem Sect. 27.
You would entice the People by this doctirine, to fi•• ne. Auth Censes. of the car•les. Sect. 28. You draw them to a lecu•e, and careless, life. Idem Sect. 27.
Qui suturi sint pro meritis, (i. benis operibus) praemiorum etiam gradus, honorum atq, gloriarum, quis est idoneus cogitare? Quod tamen (gradus) futuri sint, non est ambigendun•• August. lib. 22. de ciuit. dei, cap. 30. Denarius quidem ille est communis omnibus, quo vti { que } denario, significatur vita •terna. Sed multe mansiones diuersus meritorum (i. operum) in vna vita aeterna significant dignitates. Sancti, sicu• Stell• diuersas mansiones, diuersas claritates in cocle sortientur. Nec erit aliqua inuidia impanis claritatis, quoniam regnabit in omnibus vnitas charitatis. August. tract. 67. in Ioh. & idem iterum habet, l. de virg. cap. 26. Sic erit in resurrectione mortuorum, vt iusti in claritate solis luceant, & qui in sequents grad• sunt, lune splendore rutilent, vt alius Lucifer sit al•s A•cturus, & qui parce seminat, parce & metet, & in coelis erit maximus & minimus. Hier. lib. 2. cont. Iouin. vbi Iouiniani err•rem resutat, qui docuit, Nullam esse diuer sitatem, nullos gradus in praemys Sanctorum, sicut ne• vollos agnouit in poenis damnatorum. Hinc etiam recte a Scholasticis dicitur, Praemtum essentiale Sanctorum esseaequale, nempe visionem Dei, sed praemium accidental• esse inaequale, quia c•arits alter altero Deum videt. Mag. sent. lib. 4. dist. 49. & Aquin. in distinct. 49. q 5. art. 1.
Qui suturi sint Pro Meritis, (i. benis operibus) praemiorum etiam gradus, honorum atq, gloriarum, quis est Idoneus cogitare? Quod tamen (gradus) Future sint, non est ambigendun•• August. lib. 22. de Civil. dei, cap. 30. Denarius quidem Isle est Communis omnibus, quo vti { que } denario, Signify vita •terna. Said multe Mansiones diuersus meritorum (i. Operum) in Una vita aeterna significant Dignitates. Sancti, sicu• Stell• diuersas Mansiones, diuersas claritates in Cocle sortientur. Nec erit Any inuidia impanis claritatis, quoniam Reigns in omnibus vnitas charitatis. August. tract. 67. in John & idem iterum habet, l. de Virg. cap. 26. Sic erit in resurrection Mortuorum, vt Justi in claritate solis luceant, & qui in sequents grad• sunt, lune splendore rutilent, vt alius Lucifer sit al•s A•cturus, & qui parce seminat, parce & metet, & in Coelis erit Maximus & minimus. Hier. lib. 2. contentedly. John. vbi Justinian err•rem resutat, qui Doctrine, Nullam esse diver sitatem, nullos gradus in praemys Sanctorum, sicut ne• vollos agnovit in Phoenicians damnatorum. Hinc etiam recte a Scholasticis dicitur, Praemtum essential Sanctorum esseaequale, nempe visionem Dei, sed Premium accidental• esse inaequale, quia c•arits alter altero God videt. Mag. sent. lib. 4. Dist. 49. & Aquinas in distinct. 49. q 5. art. 1.
Dan. 12. 3. Vbi iustos ait fulgere vt coelum, cos verò qui & i•sfisunt, & altos ad institian conuertu•, splendere vt Stellas, etsi Hier. verba illa aliter exponit.
Dan. 12. 3. Vbi iustos ait fulgere vt coelum, cos verò qui & i•sfisunt, & altos and institian conuertu•, splendere vt Stellas, Though Hier. verba illa aliter exponit.
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Deum si amare pigebit, saltem redamare non pigeat; Nulla enim maior est inuitatio ad amorem, quàm praeuenire amando: & •imis durus est animus, qui amor c•, &c. August. de Catech. rudibus, cap. 4.
God si amare pigebit, Saltem redamare non pigeat; Nulla enim maior est inuitatio ad amorem, quàm praevenire Amando: & •imis Durus est animus, qui amor c•, etc. August. de Catechism rudibus, cap. 4.
Iudas (of whō among others that Psalme is meant) was wiped out of the Booke of Life; and as Saint Peter saith, was found vnworthy of his election. Hee was before chosen, &c. Auth. conf. of the carelesse. Sect. 32.
Iudas (of whom among Others that Psalm is meant) was wiped out of the Book of Life; and as Saint Peter Says, was found unworthy of his election. He was before chosen, etc. Auth Confutation. of the careless. Sect. 32.
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Quomode inde delentur, vbi nunquam scripti sunt? Hoc dictum est, secundum spem ipsorum, qui• ibi se scriptes putabant, vt ipsis constet, non se esse ibi scriptes. Aug. in illum Psal.
Quomode inde delentur, vbi Never scripti sunt? Hoc dictum est, secundum spem Ipsorum, qui• There se scriptes putabant, vt Ipse constet, non se esse There scriptes. Aug. in Ilum Psalm
Quidam phrenatici hoc practextu (precationem Mosis & Pauli) fidei nostrae caput de aeternae Dei Praedestinatione labefactant. Calu. in Exod. cap. 32. ver. 31.
Quidam phrenatici hoc practextu (precationem Moses & Pauli) fidei Nostrae caput de aeternae Dei Praedestinatione labefactant. Calves in Exod cap. 32. ver. 31.
Moses non satis reputal quid Deo conueniat, & longius progressus Paulus, &c. Sic confusum fuit votum, vt repugnantiam in ardoris venementia non videvint, ac si extra sè essent. Calu. com. in c. 32. in Exod. v. 31. & tanta vehementia abreptus fuit, ot lvquatur quasi ecstaticus, ibid. affectus praecipitanter •ernontur, hve votum confuso animo erupit. Calu. in cap. 9 ad Rom.
Moses non satis reputal quid God It is fitting, & Longius progressus Paulus, etc. Sic confusum fuit Votum, vt repugnantiam in ardoris venementia non videvint, ac si extra sè essent. Calves come. in c. 32. in Exod v. 31. & tanta vehementia abreptus fuit, It lvquatur quasi ecstaticus, Ibid. affectus praecipitanter •ernontur, hve Votum confuso animo erupit. Calves in cap. 9 and Rom.
Haec dicit, Si possibile esset vt per meam perditionem glorsficaretur Christus, & yudaei salui fierent, ne { que } hoc detractare: siquide optarim, inqua•t, si possibile esset, si liceret. si mihi haec optio daretur. Oecum. in illum locwn: Optabam si fieri posset, esse Anat•ema. Aq. in c. 9. ad Rom.
Haec dicit, Si possibile esset vt per meam perditionem glorsficaretur Christus, & yudaei salui fierent, ne { que } hoc detractare: siquidem optarim, inqua•t, si possibile esset, si liceret. si mihi haec optio daretur. Oecum. in Ilum locwn: Optabam si fieri posset, esse Anat•ema. Aqueduct in c. 9. and Rom.
An pliùs quis { que } debct Deum cil gere qu•m suiplum. Aug. 1. r. de doct. Chr. c. 27. & incempvabiliter plus charitatis Dco debcmus, quàm nobis: nam Deum propter se, nos vero, & proximos prop•er Deum dil•gcre debemus. Aug. 1. 8. de Trin. cap. 8.
an pliùs quis { que } debct God cil gere qu•m suiplum. Aug. 1. r. de doct. Christ c. 27. & incempvabiliter plus charitatis Dco debcmus, quàm nobis: nam God propter se, nos vero, & proximos prop•er God dil•gcre debemus. Aug. 1. 8. de Trin. cap. 8.
