A09965:192
Four godly and learned treatises Entitled, I. A remedy against covetousness. II. An elegant…Foure godly and learned treatises Intituled, I. A remedy against covetousnesse. II. An elegant…
Four godly and learned treatises Entitled, I. A remedy against covetousness. II. An elegant and lively description of spiritual death and life. III. The doctrine of self-denial. IV. Upon the sacrament of the Lords Supper. Delivered in sundry sermons, by that late famous preacher, and worthy instrument of Gods glory, John Preston, Doctor of Divinity, chaplain in ordinary to his Majesty; master of Emanuel College, and sometime preacher of Lincolns Inn.Foure godly and learned treatises Intituled, I. A remedy against covetousnesse. II. An elegant and lively description of spirituall death and life. III. The doctrine of selfe-deniall. IV. Vpon the sacrament of the Lords Supper. Delivered in sundry sermons, by that late famous preacher, and worthy instrument of Gods glory, Iohn Preston, Doctor of Divinitie, chaplaine in ordinarie to his Majestie; master of Emanuel Colledge, and sometime preacher of Lincolnes Inne.
London: printed by Thomas for Michael Sparke, 1633
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1To this I answer, that that which they call universal grace, is the same thing that nature is, but they put another term upon it; it is found in nature, and common to all wherever it is, therefore it cannot be grace. For in grace there is always something that is peculiar.
1To this I answer, that that which they call universall grace, is the same thing that nature is, but they put another tearme upon it; it is found in nature, and common to all wherever it is, therefore it cannot be grace. For in grace there is alwayes something that is peculiar.
- 1Answ.
Secondly, if there should be an universal grace, the Saints would be no more beholding to God, than other men; if God give all alike to all, it should not be God, but themselves that put the difference.
Secondly, if there should bee an universall grace, the Saints would be no more beholding to God, than other men; if God give all alike to all, it should not bee God, but themselves that put the difference.
Thirdly, if there were that general sufficiency, ⟨p. 65⟩it would take away all election: there might then be prescience, but no election, no predestination to death or life.