Of mrede.iination. 23 2. By this Obje&ion there is no way to reconcileyou toGods Provi dence, unlefshewillbe ignorant of all mens future finful Omiffions, or unlefs he will not be before-hand willing ofall the good that is in the World, or at leafi not decree it, and be the Author of it 5 Or elfe un- lefs,he will caufeall men equally to, life their powers, and do good alike., Now you darenotfay, that ever oilyof thefe Thall cometo pars. You fee and confefs-that all men do not ufe their power equally , nor do good alike. And you knowGod willnot:be before ignorant of it. And you fhall never abate Gods goodnefs fo, as tokeep him from willing and working tooall thegoo `that is the world. And will you thereforebe unreconciledCohim ? \ ` 3. And where you ay, what good thenBoth fisch power 5 s. I pray you mark that you confefs thatwe hold,_that they had power. And if they hadpower to do good, they could have done it. For what elfe is power, but thatbywhich Ican clothe Aft.: ß. The rawer givenwas a propor tionable dernonfration ofGods Power, Wifdomand Mercy, tnd'tlrerefore; it didgood. 3. That it was not ufed to their own Salvation, was their own fault for which they fuffer. And in allthis we are agreed. í And nowI appeal to your confidering Reafon, whether there beany difference hitherto left in the point of Predeftination between you and me ? And i again mind you, that were it notfor the importunity and prejudiceof contenders, all that I have faid of this had been needlefs. For it is obvious, that while we are all agreed of thefe generals, .x. That God decreeth togive all men jut} fomuchGrace or Mercy as in time he giveth them. * 2. And that he abfolutely decreeth not to * eiPeer adret `es eis1íJ t .give them any more but . what he giveth them. All this Controverfie Pcnnrreoverfia , fir ca fa of Decrees or Predefination, depends on the Controverfie of Grace, grate, fir Predeleinatia- howmuch it is that God giveth unto men. 7113 ex parry noQta. vat á quez in 5.Tho:92355 A. I confefs that you have indeed proved your felf reconciled to me; difp. p. pag. 658. But that is becaufe you are an Arminian, and do not know it : Foryou grant me allthat Icanjutly defrre. But the Calvinins will not be therefore reconciled toyou orgiveyou thanks. B. Excipt the few Predeterminants afore- excepted, and fome odd words that dropfrompaflionateor injudicious men51 ampandoubt that the generalityof lober moderate Calvins will ftand towhat I fay, or maydo it I am lure, in confiftence with their, main caufe. And I am confident that thefe are the healing -termsthat mutt unite us. And re- member, thatyou confefs; that thus far we differ not. Had you but thisfollowing Doctrine from one ofthe greaten Jefuites, Yafquea in 1. rho. q. 23. 4. 91. c. it. p. 659. it might put you to your fludy tobe able to dilagree. Catholica fintentia e.ff nullam caufam, nul- Innove initiam, ant accafionern exparte pr,edeitinati excogitaripofJe,ob pans Deseo ant in tempere gratiam ipfi donaverit, aut inprafcientia daredecreve- rit. Dottrina hoc non olum intelligenda eftde initiofidei, orationio' aut See ail this largely f $ / J + + proved by him to che voluntatis confequendifalutem 5 vel dealiis operibusqua circaDamverfan- end of the athChap. Cur 5 qualia June religions 5 verumetiam de quavis opere moralise virtutis, ibid* quod in ipfum folnm bonumhaneftum referslur. Et nonAim excludimur initium, quadfit meritum condignum, fed edam meritum congruumfeu im- petratoriuni, aut difpafrtionem, &'quamlibet caulm & ° occalionem, ob quam Dewshuic potion quam alteri gratiam donaverit, ant donare prafnierit 5 Ita ut totaratiopraparandi buie potiusgratiari quam illy, fuerit beneplacitum divina voluntatis, nihil amens vel minimum ex parte predeflinati. Ita Thom. Marf1, Gregor. Armi. &c. And yet mull we difagree: TH E
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