The absolute and peremptory decree of election to eternal glory reprobated in a sermon preached before the university in Great St. Maries Church in Cambridge / by Robert Neville ...
THere is no one Conceit that engageth men so strongly to persist in Sin, as the Perswasion that Gods Irresistible Decree is the Cause or all Events, of all their Actions;
THere is no one Conceit that engageth men so strongly to persist in since, as the Persuasion that God's Irresistible decree is the Cause or all Events, of all their Actions;
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all the Sins they commit, are entailed upon them by A Fatal Necessity; and that they are but as so many links of one Fatal Chain, wherewith they are fetter'd and fast bound to Satan;
all the Sins they commit, Are entailed upon them by A Fatal Necessity; and that they Are but as so many links of one Fatal Chain, wherewith they Are fettered and fast bound to Satan;
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and that all their Care and Industry cannot take off one Link from that Chain; nor Deduct one single transgression from the whole Sum, and numberless number of their iniquities.
and that all their Care and Industry cannot take off one Link from that Chain; nor Deduct one single Transgression from the Whole Sum, and numberless number of their iniquities.
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which is onely an Election to Evangelical Grace and Holiness; and a separating men to the participation of those singular benefits, contained in the Gospel, not an Absolute Decree of Election to Eternal glory, without any regard of their Works and Actions:
which is only an Election to Evangelical Grace and Holiness; and a separating men to the participation of those singular benefits, contained in the Gospel, not an Absolute decree of Election to Eternal glory, without any regard of their Works and Actions:
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and this is clear and evident from this Clause of the verse, that contains my Text, [ that we should be Holy and without blame before him, ] which immediately follows these words of my Text, According as he hath chosen us in him before the Foundation of the World.
and this is clear and evident from this Clause of the verse, that contains my Text, [ that we should be Holy and without blame before him, ] which immediately follows these words of my Text, According as he hath chosen us in him before the Foundation of the World.
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First, Or Gods Eternal Decree of Election [ He hath chosen us before the Foundation of the World ] for the better understanding whereof, 'tis necessary to acquaint you with a threefold acceptation of this word [ Election. ]
First, Or God's Eternal decree of Election [ He hath chosen us before the Foundation of the World ] for the better understanding whereof, it's necessary to acquaint you with a threefold acceptation of this word [ Election. ]
First, It imports some special Dignation and Favour, or a special separation of some persons, to any particular Office or Function: in which sense, Luke 6.13. Christ is said to have chosen twelve, whom he named Apostles:
First, It imports Some special Dignation and Favour, or a special separation of Some Persons, to any particular Office or Function: in which sense, Lycia 6.13. christ is said to have chosen twelve, whom he nam Apostles:
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Or else it implies some eminent Prerogative, and Dignity, given to one above another, without any intention of excluding the person, that is not so Dignified, from Eternal Salvation;
Or Else it Implies Some eminent Prerogative, and Dignity, given to one above Another, without any intention of excluding the person, that is not so Dignified, from Eternal Salvation;
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where the word [ Election ] signifies a special separation of Jacob, to an eminency and Prerogative above Esau; because God had said verse 12. The Elder shall serve the Younger;
where the word [ Election ] signifies a special separation of Jacob, to an eminency and Prerogative above Esau; Because God had said verse 12. The Elder shall serve the Younger;
Secondly, The word, Election, or Choosing, imports a peremptory Decree of Election to Eternal Life: and in this notion 'tis most frequently taken by Divines;
Secondly, The word, Election, or Choosing, imports a peremptory decree of Election to Eternal Life: and in this notion it's most frequently taken by Divines;
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and this farther appears from the ninth and tenth verses of the chapter of my Text, where, the Mystery of his will according to his own good pleasure (which is all one with his choosing us, here in the Text) is specified to be, the gathering of all things, both Jews and Gentiles together in Christ:
and this farther appears from the ninth and tenth Verses of the chapter of my Text, where, the Mystery of his will according to his own good pleasure (which is all one with his choosing us, Here in the Text) is specified to be, the gathering of all things, both jews and Gentiles together in christ:
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Which declaration of his is inconsistent with any such Absolute Decree. Now the Adequate Objects of the Divine and Peremptory Election to Eternal Glory, are All,
Which declaration of his is inconsistent with any such Absolute decree. Now the Adequate Objects of the Divine and Peremptory Election to Eternal Glory, Are All,
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but the wrath of God abideth on him: and John 6.40. This is the will of him that sent me, that every one, which believeth on the son, may have everlasting life.
but the wrath of God Abideth on him: and John 6.40. This is the will of him that sent me, that every one, which Believeth on the son, may have everlasting life.
And as the objects of the Divine Election are such as believe, so are they also such as persevere in that Faith, Matth. 24.13. He that shall endure to the end, the same shall be saved, and the first Epistle of John 2.24.
And as the objects of the Divine Election Are such as believe, so Are they also such as persevere in that Faith, Matthew 24.13. He that shall endure to the end, the same shall be saved, and the First Epistle of John 2.24.
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and acquir'd and infus'd virtue are not NONLATINALPHABET, or inconsistent; I have thrust them into one definition, in which Divines and Philosophers both agree:
and acquired and infused virtue Are not, or inconsistent; I have thrust them into one definition, in which Divines and Philosophers both agree:
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and all the excellent Discourses to incite men to Virtue, or deter them from Vice, which they have penn'd with such admirable Reason and Rhetoric, would be but idle and unprofitable Harangues;
and all the excellent Discourses to incite men to Virtue, or deter them from Vice, which they have penned with such admirable Reason and Rhetoric, would be but idle and unprofitable Harangues;
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to which I may also superadd, that Virtue and Vice would be dasht together and confounded, were our Actions the result of necessity, occasioned by any such Decree;
to which I may also superadd, that Virtue and Vice would be dashed together and confounded, were our Actions the result of necessity, occasioned by any such decree;
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for as Clemens Alexandrinus hath truely told us, Neither Rewards, nor Punishments are just, if the Soul hath not a free Power both to embrace and refuse evil.
for as Clemens Alexandrian hath truly told us, Neither Rewards, nor Punishments Are just, if the Soul hath not a free Power both to embrace and refuse evil.
I must indeed confess, that it is God that worketh in us both to will and to do of his good pleasure, Phil. 2.13. but this is so far from taking away our power, that 'tis brought as a reason by St. Paul, why we should work out our Salvation, spoken of in the twelfth verse:
I must indeed confess, that it is God that works in us both to will and to do of his good pleasure, Philip 2.13. but this is so Far from taking away our power, that it's brought as a reason by Saint Paul, why we should work out our Salvation, spoken of in the twelfth verse:
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it may resist Gods grace, it may obstruct its workings and operations, it may receive the grace of God in vain; and Heb. 10.29. Do despite to the Spirit of Grace, and Jude 4. abuse and turn the grace of God into wantonness:
it may resist God's grace, it may obstruct its workings and operations, it may receive the grace of God in vain; and Hebrew 10.29. Do despite to the Spirit of Grace, and U^de 4. abuse and turn the grace of God into wantonness:
They who would have been wiser than God, and seemed to murmur, that in their natural Constitution there was not NONLATINALPHABET, a necessity of being good,
They who would have been Wiser than God, and seemed to murmur, that in their natural Constitution there was not, a necessity of being good,
but willingly, saith St. Cyprian; for 'tis no Commendation not to commit that Evil, which we had not the Power to Act, saith Lactantius: Will you say a Lion is a Lamb,
but willingly, Says Saint Cyprian; for it's no Commendation not to commit that Evil, which we had not the Power to Act, Says Lactantius: Will you say a lion is a Lamb,
and place all sins upon the same level of equality, equalizing the smallest frailties and infirmities of humane Nature to the most horrid and flagitious crimes;
and place all Sins upon the same level of equality, equalizing the Smallest frailties and infirmities of humane Nature to the most horrid and flagitious crimes;
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God is prone to Beneficence and Mercy, but yet he expects that the will of every man should accompany his Grace and Goodness, by making a good Choice, and this is rendred as the reason of mens being rejected by God, Prov. 1.29. Because they did not choose the fear of the Lord:
God is prove to Beneficence and Mercy, but yet he expects that the will of every man should accompany his Grace and goodness, by making a good Choice, and this is rendered as the reason of men's being rejected by God, Curae 1.29. Because they did not choose the Fear of the Lord:
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and that we sin voluntarily, the Prophet tells us, Jer. 2.21. I had planted thee a noble Vine, wholly a right seed, how then art thou turned into a degenerate plant of a strange Vine unto me? Upon which words the forenamed Father makes this Descant;
and that we sin voluntarily, the Prophet tells us, Jer. 2.21. I had planted thee a noble Vine, wholly a right seed, how then art thou turned into a degenerate plant of a strange Vine unto me? Upon which words the forenamed Father makes this Descant;
though willfully it brought forth bad fruit: for, as the Royal Preacher saith, Eccles. 7.29. God made man upright, but they have sought out many inventions;
though wilfully it brought forth bad fruit: for, as the Royal Preacher Says, Eccles. 7.29. God made man upright, but they have sought out many Inventions;
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and one Mediator between God and Men, the Man Christ Jesus, who gave himself a ransom for All, and (as it is in the 4th. verse of that chapter) will have all men to be saved;
and one Mediator between God and Men, the Man christ jesus, who gave himself a ransom for All, and (as it is in the 4th. verse of that chapter) will have all men to be saved;
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the force of which words the Contra-Remonstrants endeavour to avoid, by telling us, that the word [ All ] is to be taken there, not Pro singulis generum, sed pro generibus singulorum;
the force of which words the Contra-remonstrants endeavour to avoid, by telling us, that the word [ All ] is to be taken there, not Pro Singulis generum, sed Pro generibus singulorum;
why Prayers and Supplications are to be made, not onely for Kings, and all that are in Authority, verse 2. but also for All Men, verse 1, and that because God will have all men to be Saved:
why Prayers and Supplications Are to be made, not only for Kings, and all that Are in authority, verse 2. but also for All Men, verse 1, and that Because God will have all men to be Saved:
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Now if these words [ All Men ] were to be understood of some few onely of every sort and Nation, the Scripture might have said with far more reason, that God will have All Men to be damned;
Now if these words [ All Men ] were to be understood of Some few only of every sort and nation, the Scripture might have said with Far more reason, that God will have All Men to be damned;
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Our safest position then concerning Christs death and satisfaction, is this, that he died for All: For those that Perish, as well as for those that Perish not; Luk. 19.10. For all that were lost:
Our Safest position then Concerning Christ death and satisfaction, is this, that he died for All: For those that Perish, as well as for those that Perish not; Luk. 19.10. For all that were lost:
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and that he died also for Castaways, and those that Perish, is clear and evident from 1 Cor. 8.11. where the Apostle tells us, that unless we temper our Christian Liberty with prudent Charity, 'tis possible that through our knowledge a weak Brother may perish for whom Christ died:
and that he died also for Castaways, and those that Perish, is clear and evident from 1 Cor. 8.11. where the Apostle tells us, that unless we temper our Christian Liberty with prudent Charity, it's possible that through our knowledge a weak Brother may perish for whom christ died:
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where the Apostle saith, when ye sin so against the Brethren, and wound their weak Consciences, ye sin against Christ, to whom they were so dear, that he was willing to dye for their Salvation;
where the Apostle Says, when you sin so against the Brothers, and wound their weak Consciences, you sin against christ, to whom they were so dear, that he was willing to die for their Salvation;
and that therefore we sin against Christ himself, whilst by our imprudent use of our Christian Liberty, we rob him of any of those, whom he Redeemed, not with Corruptible things as Silver and Gold but his most pretious Blood. 1 Peter 1.18. Christ tasted Death for every man? for the ungodly; Romans 5.6. In due time Christ died for the ungodly? for the unjust, 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.
and that Therefore we sin against christ himself, while by our imprudent use of our Christian Liberty, we rob him of any of those, whom he Redeemed, not with Corruptible things as Silver and Gold but his most precious Blood. 1 Peter 1.18. christ tasted Death for every man? for the ungodly; Romans 5.6. In due time christ died for the ungodly? for the unjust, 1 Pet. 3.18. For christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God.
Christ died for Judas as well as Peter, as Judas and Peter were both sinners, quoad Impetrationem Reconciliationis, as to the Impetration of Reconciliation, which was obtained for All, promiscuously, and without distinction, as Sinners:
christ died for Judas as well as Peter, as Judas and Peter were both Sinners, quoad Impetrationem Reconciliationis, as to the Impetration of Reconciliation, which was obtained for All, promiscuously, and without distinction, as Sinners:
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Christ is the propitiation for the Sins of the whole World ) should secretly Resolve and Decree, not to extend the benefits of his Death to one half of it,
christ is the propitiation for the Sins of the Whole World) should secretly Resolve and decree, not to extend the benefits of his Death to one half of it,
but they can be no impediment, because the Ransom was paid to take away sin, according to that of John 1.29. Behold the Lamb of God, that takes away the sins of the World;
but they can be no impediment, Because the Ransom was paid to take away since, according to that of John 1.29. Behold the Lamb of God, that Takes away the Sins of the World;
and make him like the Inhabitants of Biscay; who, when any of the Spanish Kings come into the Frontiers of their Countrey, customarily proffer him some few small pieces of Brass, called Maravides; but tell him withal, that he must not take them:
and make him like the Inhabitants of Biscay; who, when any of the Spanish Kings come into the Frontiers of their Country, customarily proffer him Some few small Pieces of Brass, called Maravides; but tell him withal, that he must not take them:
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For if, as the Calvinists affirm, the sufficiency of the Ransom were, in it self, the Cause, that that might be rightly said to be given for All, which is onely given for some few,
For if, as the Calvinists affirm, the sufficiency of the Ransom were, in it self, the Cause, that that might be rightly said to be given for All, which is only given for Some few,
when yet, according to Gods revealed will in Scripture, though Christ obtained Reconciliation for all, the benefit thereof accrues onely to those, that Repent of their sins,
when yet, according to God's revealed will in Scripture, though christ obtained Reconciliation for all, the benefit thereof accrues only to those, that repent of their Sins,
and this brings me to the Fifth reason, Why no such Absolute Decree of Election, to Eternal Glory, can ever be supposed to be made by God; And that is,
and this brings me to the Fifth reason, Why no such Absolute decree of Election, to Eternal Glory, can ever be supposed to be made by God; And that is,
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For though God was mercifully affected towards man, yet out of respect to his Truth and Veracity, he would not allow his Mercy to save any, till his Justice was satisfied;
For though God was mercifully affected towards man, yet out of respect to his Truth and Veracity, he would not allow his Mercy to save any, till his justice was satisfied;
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but That his Will, or Desire, was no peremptory Decree to save sinners; for then the whole satisfaction of Christ would have been vain and unprofitable;
but That his Will, or Desire, was no peremptory decree to save Sinners; for then the Whole satisfaction of christ would have been vain and unprofitable;
First, Because unless Gods Decree of giving a Mediator had gone before, there had been no place for his Decree of saving them, who believe in this Mediator.
First, Because unless God's decree of giving a Mediator had gone before, there had been no place for his decree of Saving them, who believe in this Mediator.
so that That satisfaction to Gods Justice being first made, God resolved afterwards to carry on the whole business of our Salvation, by that very Mediator, by whom his Mercy and Justice were reconciled;
so that That satisfaction to God's justice being First made, God resolved afterwards to carry on the Whole business of our Salvation, by that very Mediator, by whom his Mercy and justice were reconciled;
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Now to what end did Christ bleed a whole Life for sinners, if God had before determined, that onely some few select persons, tyed fast to him by an Absolute Decree, should tast the benefits of his Death? Hear therefore what Clemens Romanus says in this case;
Now to what end did christ bleed a Whole Life for Sinners, if God had before determined, that only Some few select Persons, tied fast to him by an Absolute decree, should taste the benefits of his Death? Hear Therefore what Clemens Romanus Says in this case;
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and Philanthropy, which are universally diffused upon all, who do not (as that sullen Tree in India does it leaves against the beams of the Sun) willfully close their eyes against them.
and Philanthropy, which Are universally diffused upon all, who do not (as that sullen Tree in India does it leaves against the beams of the Sun) wilfully close their eyes against them.
First, To comfort those, who are under the dismal Apprehensions, that they are (by some secret Decree of Gods) made Reprobates to all Eternity, thereby they are sunk into the very gulph of Despair;
First, To Comfort those, who Are under the dismal Apprehensions, that they Are (by Some secret decree of God's) made Reprobates to all Eternity, thereby they Are sunk into the very gulf of Despair;
there is an immoveable Rock for them to Anchor upon, in the midst of these waves of despair, which will not suffer them to be quite overwhelmed by them;
there is an immoveable Rock for them to Anchor upon, in the midst of these waves of despair, which will not suffer them to be quite overwhelmed by them;
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and delivered them from the curse of the Law, and the Wrath to come; and satisfied the Divine Justice, and obtained Reconciliation and pardon for them:
and Delivered them from the curse of the Law, and the Wrath to come; and satisfied the Divine justice, and obtained Reconciliation and pardon for them:
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God hath passed no Absolute Decree of Reprobation against them, and why then should they Enact one against themselves? If they will be saved, they may;
God hath passed no Absolute decree of Reprobation against them, and why then should they Enact one against themselves? If they will be saved, they may;
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if they will but consider, that they, who sincerely endeavour to please God, and keep his Commandments, have not the least ground from Scripture, to suspect any secret Decree of Gods, that shall cause their Ruin or Damnation:
if they will but Consider, that they, who sincerely endeavour to please God, and keep his commandments, have not the least ground from Scripture, to suspect any secret decree of God's, that shall cause their Ruin or Damnation:
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and whatever the secret Decrees of God are, concerning the Eternal state of men, they must not be made by them, the standard and rule, either of their Duty or Comfort:
and whatever the secret Decrees of God Are, Concerning the Eternal state of men, they must not be made by them, the standard and Rule, either of their Duty or Comfort:
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and that they are such special Confidents and Favorites of Heaven, that all their sins shall not be able to separate them from the Love and Favour of God:
and that they Are such special Confidents and Favorites of Heaven, that all their Sins shall not be able to separate them from the Love and Favour of God:
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which is the same sense with that St. Augustin spake when he declaimed against the Fate and Necessity of the Stoicks, God hath Decreed to reward Goodness, and punish wickedness:
which is the same sense with that Saint Augustin spoke when he declaimed against the Fate and Necessity of the Stoics, God hath Decreed to reward goodness, and Punish wickedness:
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If therefore you desire that Heaven and Happiness should make their approaches to you, make you your approaches to God in Holiness; Jam. 4.8. Draw nigh to God, and he will draw nigh to you.
If Therefore you desire that Heaven and Happiness should make their Approaches to you, make you your Approaches to God in Holiness; Jam. 4.8. Draw High to God, and he will draw High to you.
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To which Kingdom that we may All at length arrive, God preserve us all from this fatal and dangerous Opinion, either of Absolute and Peremptory Election, or Reprobation;
To which Kingdom that we may All At length arrive, God preserve us all from this fatal and dangerous Opinion, either of Absolute and Peremptory Election, or Reprobation;
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