And first we see here, that God the Father hath power to appoint and determine concerning the everlasting salvation and damnation of men: It's plain, for you see it is as the Father wills, whom he chooseth he giveth to Christ, and others they are left by him, Rom. 8, 19, 20, You see there the Apostle purposely pleading ⟨p. 52⟩this Sovereign power of God, and withal checking these bold and curious cavils, that men may make against it; Hence Eph. 1. and in other places, Election of some to Eternal life is attributed unto him, before the foundation of the world, and this was not for any good thing foreseen in us, but according to the counsel of his good will, which expression is often used otherwise, as Austin observed, a notable Patron of the Truth against Pelagians, as the Apostle said, It is not of him that willeth or runneth, but of him that showeth mercy, Rom. 9.16. He might have said the contrary, It's not of him that showeth mercy but of him that willeth and runneth. This disparity of Gods grace choosing some and leaving others, is plainly asserted by Scripture, Mat. 11. where Christ maketh a solemn acknowledging of it: Yea, we see the means of grace denied to those of Tyre and Sidon, who would have repented in sackcloth and ashes, yet vouchsafed to those of Chorazin, who abused and contemned this; This is dreadful to consider of, But Austin, and after him others do excellently curb this bold Interrogation, Why God the Father draweth this man and not the other, do not (say they) search curiously if thou wilt climb higher, caveat precipitium; And again, if this Answer of the Apostle, Who art thou O man, that repliest against God? will not satisfy, Quaerat doctiorem, sed caveat, ne inveniat presumptiorem. Take we then this Truth for a foundation, it is in the sovereign power of God to choose whom he pleaseth to Salvation, and to leave the rest in their damnable estate: Neither is this any cruelty or injustice in God, for he might have forsaken all mankind, and not recovered one of them, why then should we so wickedly murmur at Gods secret but righteous dispensation of these things, and not rather admire the grace of God that any are saved?
And first we see here, that God the Father hath power to appoint and determine concerning the everlasting salvation and damnation of men: It's plain, for you see it is as the Father wils, whom he chooseth he giveth to Christ, and others they are left by him, Rom. 8, 19, 20, You see there the Apostle purposely pleading ⟨p. 52⟩this Soveraign power of God, and withall checking these bold and curious cavils, that men may make against it; Hence Eph. 1. and in other places, Election of some to Eternal life is attributed unto him, before the foundation of the world, and this was not for any good thing foreseen in us, but according to the counsell of his good will, which expression is often used otherwise, as Austin observed, a notable Patron of the Truth against Pelagians, as the Apostle said, It is not of him that willeth or runneth, but of him that sheweth mercy, Rom. 9.16. He might have said the contrary, It's not of him that sheweth mercy but of him that willeth and runneth. This disparity of Gods grace choosing some and leaving others, is plainly asserted by Scripture, Mat. 11. where Christ maketh a solemn acknowledging of it: Yea, we see the means of grace denied to those of Tyre and Sidon, who would have repented in sackcloth and ashes, yet vouchsafed to those of Chorazin, who abused and contemned this; This is dreadful to consider of, But Austin, and after him others do excellently curb this bold Interrogation, Why God the Father draweth this man and not the other, do not (say they) search curiously if thou wilt climbe higher, caveat precipitium; And again, if this Answer of the Apostle, Who art thou O man, that repliest against God? will not satisfie, Quaerat doctiorem, sed caveat, ne inveniat presumptiorem. Take we then this Truth for a foundation, it is in the soveraign power of God to choose whom he pleaseth to Salvation, and to leave the rest in their damnable estate: Neither is this any cruelty or injustice in God, for he might have forsaken all mankinde, and not recovered one of them, why then should we so wickedly murmure at Gods secret but righteous dispensation of these things, and not rather admire the grace of God that any are saved?
