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 the ground of the creatures defective condition is accounted to be this, that he was brought out of nothing, & consequently of a frail condition. And it is received general as a rule in Schools, that a creature cannot be made, impeccabilis per naturam, that is such a one, as by nature cannot sin. This was delivered long ago by Anselm one of the first of School-divines; In evil things God doth work, quod sunt, that they are; non quod mala sunt, not that they are evil; But in good things God doth work, Et quod sunt, & quod bona sunt, both that they are and that they are good. Here this Author sets down our opinion concerning Election and Reprobation at his pleasure. We say with Austin that, predestination is the preparation of grace, that is the Divine decree of conferring grace; And both he and all confess, it is also the decree of conferring glory. And because in making of this decree, God had respect unto some only, not to all, both men and Angels, therefore in this consideration it is called the decree of Election, in distinction from the decree of reprobation. Now this grace is of a double nature; for either it is grace custodient from sin, and the decree of granting this was the election of Angels, called in holy Scripture, The elect Angels; or grace healing, after men have sinned, and the decree of granting this is the election of men, commonly in Scripture called God's Elect, in reference unto this. It is farther to be observed that Austin grounds the Orthodox doctrine of predestination and election upon the Orthodox doctrine concerning grace. And the absoluteness of the one he built upon the freeness of the other, in not being given according unto men's merits. As it appeares, de bono perseverantiae cap. 15. Where having proposed some exceptions of the Massilienses made against his doctrine of predestination, coming to make answer thereunto, he begins thus, Ista cum dicuntur, saith he. ita nos à confitenda Dei gratia, id est, quae non secundum merita nostra datur, & a confitenda secundum eam predestinatione sanctorum deterrere non debent When these things are objected, they must not debtor us from confessing God's grace, I mean such a grace as is not given according unto works; nor from confessing the predestination of Saints according thereunto.

And the ground of the creatures defective condition is accounted to be this, that he was brought out of nothing, & consequently of a fraile condition. And it is received generall as a rule in Schooles, that a creature cannot be made, impeccabilis per naturam, that is such a one, as by nature cannot sinne. This was delivered long agoe by Anselme one of the first of School-divines; In evill things God doth worke, quod sunt, that they are; non quod mala sunt, not that they are evill; But in good things God doth worke, Et quod sunt, & quod bona sunt, both that they are and that they are good. Here this Authour sets down our opinion concerning Election and Reprobation at his pleasure. We say with Austin that, predestination is the preparation of grace, that is the Divine decree of conferring grace; And both he and all confesse, it is also the decree of conferring glory. And because in making of this decree, God had respect unto some only, not to all, both men and Angells, therefore in this consideration it is called the decree of Election, in distinction from the decree of reprobation. Now this grace is of a double nature; for either it is grace custodient from sinne, and the decree of granting this was the election of Angells, called in holy Scripture, The elect Angells; or grace healing, after men have sinned, and the decreee of granting this is the election of men, commonly in Scripture called God's Elect, in reference unto this. It is farther to be observed that Austin grounds the Orthodoxe doctrine of predestination and election upon the Orthodoxe doctrine concerning grace. And the absolutenesse of the one he built upon the freenes of the other, in not being given according unto men's merits. As it appeares, de bono perseverantiae cap. 15. Where having proposed some exceptions of the Massilienses made against his doctrine of predestination, comming to make answer thereunto, he begins thus, Ista cum dicuntur, saith he. ita nos à confitenda Dei gratia, id est, quae non secundum merita nostra datur, & a confitenda secundum eam predestinatione sanctorum deterrere non debent When these things are objected, they must not deterre us from confessing God's grace, I meane such a grace as is not given accordiog unto works; nor from confessing the predestination of Saints according thereunto.