Of rnredè.Fiination. 7 But if you mean that they deny all other Decrees ofElation, and extend it not to individual perlons, you mitlake them. Read but Mo- lina, Suarez', Vafque., Penottua, andother Jefuites, and you will fee it : And fo youmay in Arminius himfelf. They hold anElation of Indivi- duals, as I lafl defcribed it, in the way of their fcientia media, befides the Ele&ion of Believers in general. See alto our Playfaire on the Point. . The third Crimination. C. III. Thep deny any Decreeor Will of God to give men the fir,fifpecial Grace, efeïínally to make them believe and repent , but only that he de- creeth to give them fuficient Grace, Which their own Wills muff make effellual. * B. Didnot I tell you that all the Controverfie of Predeftinátion isre- folved into that of effellual Grace? Such Grace as he giveth men, fuch he decreed togive them. This all confers. But what it is that denomi- natethGrace efétfual, we are to confider in itsproperplace. Only let me here tell you, that all will grant you (of whom I nowfpeak) that God decreeth togive men that fpecial Grace which (hall caufe them to repent and believe. But onwhat terms, and inwhat manner it focaúleth it, is afterward tobe handled. * The fourth Crimination. . C. Their Do&rine de * fcientia media on which they ground their opi- ilions ofGods Decree', ismanyways injurious toGod; and is a felionnot to be madegood. B. i. I doubt all fides are over temerariousin their diflribution of Gods Decrees and Volitions. But, r. All are agreed that exparte Dei Valenti.,', there is no real difference inhis Volitions ; nor exparte Dei fci- entis, in his knowledge : For fo his Knowledge and Will are his Effence. a. All agree, that exparte objetli cogniti & decreti there is a real diffe- rence. 3. All mull agree, that in Gods Inrellellion and Volitions as denominatedab extra,viz. ab objealis, there is a relative or denominative difference. 4. Ex parteobjetli, there is no man canqueftion, but that this Propofition [if yohnhave fuch and fuch means and helps, he will believe, Î doth differ fromthis Propofition, [it is convenient and good that Johnfhall believe ]" and from this, [ john will believe]. 5. Ifyou are againft mincing Gods Knowledge into fuch feraps as thefe various objective Propofitions do infer, you mull be againftthe olddiflinecion, into fcientiamfimplicis Intelligentiee, & fcientiampureeviftonis. For no doubt but God knoweth all things, how various foever, and intuit', with one fimple knowledge, ex partefui, though it be by our weaknefs denominated many, even innumerable,, ex relatione objeEliva, vel termi- natione rei in quam tramp. Dothnot God with one Alt knowConve- ntents, Defirables and Futures ? And cannot I here copioufly .rhetoricate againft youfor yourfir.fl and fecond fort of Divine Knowledge, as well as you do againft them de fcientia media. 6. It is agreed that God knoweth all things to be what indeed they are, and not otherwife. E 2 7. It * They commonly ac- knowledge a preventing operatingGrace, !quam Deus in nobis fine nobis operator. But the Ratio efscacie is controverted among them. * See Raigde prsdef.d.6, 1eä.4, 5. proving Faith, Perfeverance, &c. to come from Gods De. cree. * Of thisfee more in the firft Book.
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