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…

But if some do obey, that are not predestinated unto the kingdom and to glory; they are temporary ones, and shall not persevere in the same obedience unto the end. Then he proceeds to show how the same objection may be framed against God's praescience, thus; Et si qui obeditis, si praesciti estis, rejiciendi obedire cessabtis; If any of you do obey, if with all ye are foreseen to be rejected ye shall cease to obey, whereby ye may observe, how Austin in framing the objection, leaves out the Phrase of withdrawing the strength of obedience, as containing a calumnious imputation, and such as Austin had nothing to do with in the course of his opinion concerning predestination. Thus Austin hath plainly answered for himself, and needs no other to answer for him, and his answer proceeds without all colour of prejudice to his own doctrine, concerning the absoluteness of predestination By this let the Reajudge of the ingenuity of this Author, who conceals all this from his Reader, bearing him in hand, that Austin speaks in Prosper making answer to his objection, whereas indeed there is a vast difference between Prosper's answer for Austin, and Austin's answer for himself: But like enough Prosper was willing to condescend to the Galli, * and to gratify them with an answer, that in his judgment might be more acceptable and satisfactory unto them; To the consideration whereof I now proceed, and therein to consider Prosper, not Austin's mind, concerning predestination, as which he hath sufficiently manifested in answer to the same objection, as I have showed; Therefore (saith Prosper) They are not predestinated, because they were foreseen to be such hereafter by their voluntary prevarication, what will follow hence? That foresight of sins was the cause why they were not predestinated unto life? I answer, first by denying this consequence, for it may as well follow that the Creator's love is the cause why sins are forgiven him, for ⟨p. 17⟩the Gospel saith of the woman, Luk: the 7. Therefore many sins are forgiven her, because she loved much; such illations are not always causal, but very often merely rational. Secondly, let it be causal, and that foresight of sin is the cause of non predestination unto life, and accordingly of predestination unto damnation, yet here I have a double answer.

But if some doe obey, that are not predestinated unto the kingdome and to glorie; they are temporarie ones, and shall not persevere in the same obedience unto the end. Then he proceeds to shew how the same objection may be framed against God's praescience, thus; Et si qui obeditis, si praesciti estis, rejiciendi obedire cessabtis; If any of you doe obey, if with all ye are foreseen to be rejected ye shall cease to obey, whereby ye may observe, how Austine in framing the objection, leaves out the Phrase of withdrawing the strength of obedience, as containing a calumnious imputation, and such as Austine had nothing to doe with in the course of his opinion concerning predestination. Thus Austine hath plainely answered for himselfe, and needs noe other to answer for him, and his answer proceeds without all colour of prejudice to his owne doctrine, concerning the absolutenesse of predestination By this let the Reajudge of the ingenuitie of this Authour, who conceales all this from his Reader, bearing him in hand, that Austine speakes in Prosper making answere to his objection, whereas indeed there is a vast difference between Prosper's answer for Austine, and Austin's answer for himselfe: But like enough Prosper was willing to condescend to the Galli, * and to gratifie them with an answer, that in his judgment might be more acceptable and satisfactorie unto them; To the consideration whereof I now proceed, and therein to consider Prosper, not Austin's mind, concerning predestination, as which he hath sufficiently manifested in answer to the same objection, as I have shewed; Therefore (saith Prosper) They are not predestinated, because they were foreseen to be such hereafter by their voluntarie praevarication, what will follow herence? That foresight of sinnes was the cause why they were not predestinated unto life? I answere, first by denying this consequence, for it may as well follow that the Creatours love is the cause why sinnes are forgiven him, for