`14 g.. Of Predes`lination. live fecundum noRram of cod Will by his various works, or not. * If youdo not, our whole rationem diflinguamas Controverfie about the Order of the Decrees is quickly atan end (and illud decretune in plura, I am content with the abreviation) : For where thereisno Diftin& on; five diicameu a fe unitam, there is no Order. And when I diftin ut(h them never Co much, I fay, non eft mulrum curandum: g Certain enim ell apad aswell as any, that they are all one in regard of the one Will or 'Ejnce of opines, Dam amnia & God that willeth them. In God there is no real diverfity but his Wild fingulaveluiffeunico fim- . ÿ i pleee /mo altaPus velan- is thus varioufly denominatedextrinfecally from its refpe& to the various Lath : Eß entm epfiurs ve- obje&s towhich it doth tranftre, andof thevarious effe&s which it pro- ¡unto , & voluntatis operatio idem quad [Ha duceth. And thusdoall men talk ofGod. Elfe they could not diftin- effeutia famplex & indent- uilh his Caving Will fromhis damnin Will nor Elation fromRe'e&i- daa fi aligais centenderet g g efe etiamnoftro modo in- on, in his Decree'. So that noman cat tell how todiffer here. telligendt ele mnicum .3, And as to forefight, you as much miftake. For r. I fay not attum fimplacipimam va- that Godfore-feethan good in any man, but what he giveth him, and luntatir, ego non carabo.: y y , Vafgnez in t.Tho,q: t4 willeth togive him ; But we (peak of the Order of thófe Volitions, in not3t this 6g. And if the way of execution. * 2. And all men that afcribe Intentions, Vo- not a Ilion end of y many Controverfies. litions, or Purpofes to God, do and midi make the Obje&of them as Alex. Ale¡ is noted by filch tobe Qjtid coguitum, or fomething whiçh fome call an Idea in the r'afque? and others, as . Mindof God; It is not a primVolitum qua tale that is theObje& of a fingular,for holding that Volition,' butbomeno int.elleïfum. And therefore nothing but forefight Predeftination to the Grit Grace was upon or,apprehenfion of the thing, needs to bé put in the defcription of the fore-fight of the fu- (Aka., lure good ufeof that 1Vor dot den but that wemull inour ordinar Difcourfe fpeak com- Graceastheeaufe: But yr he denieth that the first prehenfively, and denominateEleillioneminently from the nobleft parts : Grace israzhtualcaúfeen For asout full Salvation includeth all,' br altnoftall, fo our Converfion on Thereforevafgait thinks'and Glorification prefuppofeth allthatántecedeth. And therefore as he changed his mind. wemay and mufftalk of Salvation in general, andnot Always ftand to Mention all the parts -of it ; fo' mutt we eminently talk ofElation to Salvation, as comprehending 'the reit, and not always ftand to diftin- guilh of the parts. But when you Will make a Controverfieof the Order and - * brafque,,in r.Tbo. q.t3. difp. 89. c. 9. fairh,That the duplex ordo alter in- tentionis,alter executionis, non Ant in mente artifuis fed alter in mente& con fultatiene tutus, alter in re ipfa. But in man I fuppofe it muff be laid ,. that both may be in mente, the first circara- tienes operandi ; the fe- cund circa ordinem ope- randi vel eleauum. For the mind it felt faith, I will do this first, and that next. But in God we knowof no fuch Or- der, except Relative and Connotative from the effedi, becaufe there is nothing inGod but God. The fifth Crimination. À. ButyoumakeGods Decrees to proceed according to theOrder of Intention,*Define.&medics; and fo you feign God to Decreemensdam- nation; yea, and the denying them Grace; yea, and their Sin, sub ratione medii, as arneans to his Glory : Audio he firft decreeth to damn them, and thento leave them in finto that end. E. Allthis is your miltake what any particular menfay, Inowmind not: But that which we hold is this; r. Ihave told you, That not to give men Grace, Faith , yea, and Heaven, is nothing à And nothingneed- eth no Volition or Decree: Though both the Threatning and.the Sentence of thefe Privations isfomething, and thofe are willed or de- creed. 2. I havetoldyou, That Goddecreeth nomans fin at all : It is no ca- pableObje& ofGods Volition ; unlefs ascirca quod as he willeth what ufe tomake offinprefuppofed. 3. Sin is no means of the Glory of God; and therefore is notwilled as a means: otherwifeit fhouldhave the rationem boni qua medium, and be elegible. But it is anevil prefuppofed; the curing or punifiingof it, and not it itfelf, being themeans of Gods Glory : And therefore God doth notwill itas a means. Dot
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