The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

And seeing no better rules of morality are to be found, then in the Scriptures, therefore may I well be moved to give my self to the study thereof. And Austin telleth us, that some, even of reprobates, by the word of God may Proficere ad exteriorem vitae emendationem, quò mitius puniantur. Last of all, consider how the like objections were made against that destiny, which was maintained by the Stoics. Carneades was a great oppugner of the Stoics, yet was ashamed of such a kind of Argumentation as this Author affecteth. For it was commonly accounted ignava ratio; and thus Turnebus writes of it, Ignava autem ista ratio, captiosa cum esset, & calumniae plena, a Carneade non probabatur, alioque argumento factum sine ulla caption oppugnabat. He had other manner of reasons to oppose Fate Stoical, then by so sorry an argumentation as this. And this is delivered by Turnebus, upon that passage in Cicero's book De Fato, Where he showeth how Chrysippus did make answer unto this very argument in effect above 1600 years a go; Take the words as they lye in Cicero, Nec nos impediet illa ignava ratio quae dicitur: Appellatur enim quidem a Philosophis [Greek or Hebrew], cui si pare amus, nihil est omnino quod agamus in vita. Hic enim interrogant (now I beseech you mark the argument well) si fatum tibi est ex hoc morbo convalescere, sive medicum adhibueris, sive non, convalesces. Item si fatum tibi est ex hoc morbo non convalescere sive tu Medicum adhibueris, sive non, non convalesces. If it be destined that you shall recover out of this disease, whether you use the help of a Physician or no, you shall recover. Again, if it be destined that you shall not recover out of this disease, whether you use a Physician or no, you shall not recover. Now compare this, I pray, with this Authors argumentation in this place; If I am chosen I must of necessity believe and be saved; What need therefore to take thought either about means or end? as much as to say, either of believing or of salvation. Again, If I be cast off, I must as necessarily not believe and be damned; In vain therefore do I trouble my self about means, or end; as much as to say, about labouring and endeavouring for Faith, whereby I may avoid damnation: And judge, I pray, whether there be one hairs breadth of difference, between these argumentations.

And seeing no better rules of morality are to be found, then in the Scriptures, therefore may I well be moved to give my selfe to the study thereof. And Austin telleth us, that some, even of reprobates, by the word of God may Proficere ad exteriorem vitae emendationem, quò mitius puniantur. Last of all, consider how the like objections were made against that destiny, which was maintained by the Stoicks. Carneades was a great oppugner of the Stoicks, yet was ashamed of such a kind of Argumentation as this Author affecteth. For it was commonly accounted ignava ratio; and thus Turnebus writes of it, Ignava autem ista ratio, captiosa cum esset, & calumniae plena, a Carneade non probabatur, alioque argumento factum sine ulla captione oppugnabat. He had other manner of reasons to oppose Fate Stoicall, then by so sorry an argumentation as this. And this is delivered by Turnebus, upon that passage in Cicero's book De Fato, Where he sheweth how Chrysippus did make answer unto this very argument in effect above 1600 yeares a goe; Take the words as they lye in Cicero, Nec nos impediet illa ignava ratio quae dicitur: Appellatur enim quidem a Philosophis , cui si pare amus, nihil est omnino quod agamus in vita. Hic enim interrogant (now I beseech you marke the argument well) si fatum tibi est ex hoc morbo convalescere, sive medicum adhibueris, sive non, convalesces. Item si fatum tibi est ex hoc morbo non convalescere sive tu Medicum adhibueris, sive non, non convalesces. If it be destined that you shall recover out of this disease, whether you use the help of a Physitian or no, you shall recover. Againe, if it be destined that you shall not recover out of this disease, whether you use a Physitian or no, you shall not recover. Now compare this, I pray, with this Authors argumentation in this place; If I am chosen I must of necessity believe and be saved; What need therefore to take thought either about meanes or end? as much as to say, either of believing or of salvation. Againe, If I be cast off, I must as necessarily not believe and be damned; In vaine therefore doe I trouble my selfe about meanes, or end; as much as to say, about labouring and endeavouring for Faith, whereby I may avoyd damnation: And judge, I pray, whether there be one hayres breadth of difference, between these argumentations.