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…

Yet after his death, his Writings were found at length to have a very ill savour in the Catholic Church. And amongst other foul opinions found in him, one nearly concerning this very particular we have in hand, was that which Vossius there delivers in this manner, Veterum multorum opinio est, putâsse eum animas corporibus vel praedestinatorum, vel reproborum uniri pro iis quae bene vel male egissent ante conditum corporeum hunc mundum. Judge I pray whether here be not a sweet nosegay for the Divill, as touching the foresight of works, not to come, but of works past before they were borne, and thereupon their souls united either to bodies predestinated unto life, or reprobated unto death. Yet Vossius would not have us think either Origen deceived by Clement (which no man ever said that I know, neither doth Vossius pretend any such thing) or that Chrysostom was deceived by them, or those that followed, by him, all this seems to be delivered only to cross Beza, who professed the Greek and Latin Fathers were deceived by Origen. Yet it is well known of what estimation Origen was in the Church, none of the others like him, but what is his reason? because forsooth Ireneus lib. 4. cap. 76. professeth that God did destinate heaven to them that should believe; and to them which should not believe, hell. But could he be ignorant that Fulgentius professeth the self same, lib. 1. ad Monimum; namely, Deum praedestinasse ad regnum quos ad se praescivit misericordiae praevenientis auxilio redituros, & in se misericordiae subsequentis auxilio esse mansuros. Yet this very Author in his Preface professeth that Fulgentius amongst others, albeit they maintained that God did destinate no others to salvation, then such as whom he foresaw by the pure gift of his grace, would have the beginnings of faith, and a good will, and persevere in good, yet notwithstanding they withal maintained, that this prescience divine of their faith and perseverance, did flow from Gods absolute decree to save them. Nay Austin himself in Joan. Tract. 42. (as Hunnius and others allege him, and I find it true) hath these words of those of whom our Saviour saith, Therefore you hear not, because ye are not of God; Praecogniti erant quòd non fuerant credituri eâ fide quâ solâ possint a peccatorum obligation liberari; and afterwards saith, secundum hanc praedestinationem loquutus est Dominus.

Yet after his death, his Writings were found at length to have a very ill savour in the Catholique Church. And amongst other foul opinions found in him, one nearly concerning this very particular we have in hand, was that which Vossius there delivers in this manner, Veterum multorum opinio est, putâsse eum animas corporibus vel praedestinatorum, vel reproborum uniri pro iis quae bene vel male egissent ante conditum corporeum hunc mundum. Judge I pray whether here be not a sweet nosegay for the Divill, as touching the foresight of works, not to come, but of works past before they were borne, and thereupon their soules united either to bodies predestinated unto life, or reprobated unto death. Yet Vossius would not have us think either Origen deceived by Clement (which no man ever said that I know, neither doth Vossius pretend any such thing) or that Chrysostome was deceived by them, or those that followed, by him, all this seems to be delivered only to crosse Beza, who professed the Greek and Latine Fathers were deceived by Origen. Yet it is well known of what estimation Origen was in the Church, none of the others like him, but what is his reason? because forsooth Ireneus lib. 4. cap. 76. professeth that God did destinate heaven to them that should believe; and to them which should not believe, hell. But could he be ignorant that Fulgentius professeth the selfe same, lib. 1. ad Monimum; namely, Deum praedestinasse ad regnum quos ad se praescivit misericordiae praevenientis auxilio redituros, & in se misericordiae subsequentis auxilio esse mansuros. Yet this very Author in his Preface professeth that Fulgentius amongst others, albeit they maintained that God did destinate no others to salvation, then such as whom he foresaw by the pure gift of his grace, would have the beginnings of faith, and a good will, and persevere in good, yet notwithstanding they withall maintained, that this prescience divine of their faith and perseverance, did flow from Gods absolute decree to save them. Nay Austin himselfe in Joan. Tract. 42. (as Hunnius and others alleage him, and I find it true) hath these words of those of whom our Saviour saith, Therefore you heare not, because ye are not of God; Praecogniti erant quòd non fuerant credituri eâ fide quâ solâ possint a peccatorum obligatione liberari; and afterwards saith, secundum hanc praedestinationem loquutus est Dominus.