Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	bring_v	fate_n	great_a	43	3	2.1183	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04827	Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.; De redemptione generis humani. English	Kimedoncius, Jacobus, d. 1596.; Ince, Hugh, b. 1554 or 5.	1598 (1598)	STC 14960; ESTC S108025	345,675	422

Iupiter saith Thinkest thou alone O daughter deare from thee to put away vnconquerable fate And afterward The fates that stable be and do abide for aye feare neither planets thunderbolts nor any great decay The stoicall sate De Ciuit. Dei lib. 5. cap. 5. Also this opinion is commonly attributed to the Stoicke philosophers albeit Augustine doeth mitigate their opinion because they said that the knitting together of things by fate doth depend vpon Iupiter whom they supposed to be the soueraigne God For in Aulus Gellius li. 6. cap. 2. there is Chrysippus his definition of fate or destinie What fate is that it is the naturall and vnchangeable coniunction order of all things frō euerlasting Cicero de fato As Cicero also noteth the opinion of such mē as say that all things are brought to passe by a naturall binding and coupling together without interruption These dotings not only the Church but also sounder phylosophie reiecteth and condemneth both because they take from God his libertie and omnipotencie and also because they abolish the order and manner of working ordeined by Gods wisedome in second causes For some second causes bee ordeined of God to certaine and determined effectes other be not but of their owne nature are indifferent to bring forth this or that effect Fate for Gods prouidence Lib. epist 18. Other men doe terme the connexion and order of all causes hanging on the wil of God by the name of fate which we vse to call Gods prouidence So Anneus Seneca The fates leade him that is willing draw him that is vnwilling most euidently called that fate which in the same place hee had called the will of the highest father And Apuleius saith In dogma●e Platonis that fate is a diuine Lawe whereby the ineuitable purposes and entreprises of God are brought to passe De caus lib 4. After the same maner Boëtius spake many things of fate For he will haue a fatall order to depend vpon the simplicitie of the diuine prouidence How Gods prouidence and fate doe dister by Boetius so that prouidence is a diuine way disposing all things but fate is a disposition inherent in moueable things that is the execution of that eternall prouidence in God And seeing fate proceedeth from the beginning of an immoueable prouidence he writeth that hence it commeth to passe that it also is immutable With such men as these bee if we credite Augustine De Ciuit. lib. 5. cap. 7. wee must not greatly contend about the worde seeing they attribute the very order of causes whereby euery thing is done that commeth to passe to the will and power of the Soueragne God whom most truely wee beleeue both that hee knoweth all things before they be done and also leaueth nothing vndisposed and all powers are from him Euill wils are not from God albeit not all wils proceede from him For euil wils are not from him because they are against nature which commeth from him Christians must not haue the word fate or destinie in their mouthes Yet because wee must speake of diuine things according to the rule of pietie it is beter to abstaine from the word fate or destinie as Augustine in the same place notably aduiseth vs chapter 1. Humane kingdomes are altogether appointed by the diuine prouidence which if a man therefore attribute to fate because he vnderstandeth thereby the very will and power of God let him hold his iudgement still but let him reforme his tongue But it is an vngodly sacrilegious thing Marke this well that some endeuour to finde fault with that order of causes which are coupled together which order is certaine with God foreknowing disposing it such men must at length needs fall to this point that they will both deny Gods foreknoweldge and also all prophecie that is clearer then the light as Cicero did de diuinat 2. For if all future things be foreknowne that they shall in that order come to passe as they are foreknowne that they shall bee And if they shall come to passe by this order the order of things is certaine with God foreknowing them And if the order of things be certaine the order of causes also is certaine For not any thing can be done before which there went not some efficient cause Obiection 3 Of freewill But in this order of causes that are ioyned one with another is there any libertie of our free will Doeth the chaine of predestination constraine the very motions also of mens mindes Answere Libertie threefold I answere there is a threefold libertie according to the common distinction libertie from coaction from sinne and from miserie Of these three libertie from coaction or compulsion is the propertie of the will that cannot be lost as Bernard sayeth that is that whatsoeuer it willeth whether it bee that which is good by the grace of God or that which is euill of it one nature it alwayes willeth it freely that is with a voluntary motion and not by compulsion Wee doe surely many things against our will and compelled yet the will it selfe can desire or chuse nothing vnwillingly and forced because if it should wil by constraint it should vnwillingly wil which implyeth a contradiction Euchir cap 30. Otherwise as it is in Augustine man naughtily vsing freewill lost both himselfe and it and hereby hee that is the seruant of sinne is at libertie to sin but to doe right cously he is not free vnles being deliuered from sinne he begin to be the seruant of righteousnesse Moreouer if by free be meāt that which is subiect to none nor dependeth vpon any other thing Libertie from subiection the will hath not or is limited in that sense wee must not doubt that there can be no libertie of mans will but that all things are done of necessitie as God hath foreknowne and worketh by his vnfallible counsel Cap. 16● and power as Luther often mentioneth in many places in his booke of seruile will For as other things so the elections of the wils of angels and men are subiect to Gods prouidence Acts 17. in whom we liue bee and are mooued and who inclyneth the heart of a king whither souer he will Gregorie Nyssene in his booke that he wrote of man saith prouidence is of such things as be not in vs And Damascene lib. 2. orth fid writeth Damascene that God foreknoweth only the things that are in vs and doeth not foreordaine them But these are daungerous speeches and ought not or cannot be admitted but very warily as Thomas aduiseth vs Tho. cont gent. lib. 2. cap. 90. Aug. de Ciuit. Dei lib 5 cap ● And Augustine much better All wils are subiect to the wil of God euen all wils because they haue no power but what he granteth them Obiection But thou wilt say What is determined of God necessarily so commeth to passe as it is determined

But all actions and motions of the mindes of men are determined of God Therefore necessarily they so come to passe by the force of the consequent there is in them no libertie of our will Answere This Syllogisme being granted wee yet denie that which is inferred vpon it For we must make difference betweene the necessitie of coaction Necessities twofold and immutability That moueth violently through an externall beginning only but this imposeth surely a necessity vpon the second causes that they effect this or that thing and thereby also vpon the effects that they so come to passe Things in respect of God necessarily come to passe but in respect of second causes most things are contingent and casuall yet it taketh not away the natures of things but rather confirmeth them Therefore albeit in respect of God who foreseeth all things infallibly and vnchaungeably foreordayneth them necessarily that is infallibly and vnchaungeably all things come to passe yet in respect of the second causes them I meane that are not in their owne nature limited to certayne effects as be all the willes of Angels and men many things are done contingently and by choice And it is to be marked that seeing effects haue their names of their next causes such effects are rightly called contingent euen as they that arise of second causes necessarily working as the motions of heauen the heate of fire are and are called necessarie albeit notwithstanding in respect of God altering the order of nature as often as pleaseth him contingencie or chaunce hath also place in such Examples confirme this answere Examples hereof As for example Christ must suffer and be slaine yet he suffered and dyed willingly as it is written I lay downe my life Luke 24. that I may take it againe No man taketh it from me Iohn 1● I haue power to lay it downe and I haue power to take it againe Also All things must bee fulfilled which were written of him yet what was more casuall considering the natures of second causes than that the souldiers cast lots for Christs coate that they brake not a bone of him and such like In the Angels also perfect spirits in heauen so mightie is the kingdome of grace that necessarily they doe not sinne shall we therfore depriue them of the libertie of their will What shall wee say of God himselfe who is vnchangeably good who must needes alwaies liue and foreknow all things Yet God forbid that we should put the life and foreknowledge of God vnder necessitie as neither is his power diminished when he is said that he cannot dye De Ciuit. Dei lib. 5. cap. 10. or bee deceiued Which example Augustine also vseth where hee answereth in like maner the foresaid question by that distinction of a twofold necessitie And chapter 9. he writeth that it doth not follow that if there bee with God a certaine order of causes therefore nothing is in our will seeing in the very order of causes euen our willes are accounted Anselme writeth at large of this matter concerning the agreement of Gods foreknowledge and predestination with freewill CHAP. XXI Answers to the other obiections Obiection 4 Whether the ministery of the worde be ouerthrowne by predestination BVt they say that by the doctrine of Gods vnchangeable predestination the ministerie of the word is ouerthrowne and cleane taken away to wit all instructions exhortations reproofes consolations and lastly all doctrine both publikely and priuatly For what things are vnchangeably predestinated of God to be done in vaine are meanes vsed in them And such is the saluation of men Therefore such meanes are vsed in vaine Answere But there is an error in the Maior which onely is true touching meanes that are not ordained of God or els without which it is manifest that hee will bring to passe those vnchangeable euents But it is of no force concerning those meanes which euen he himselfe pleaseth to vse for the ends appointed of him and hath also commanded vs to vse them And such are those meanes that are mentioned in the obiection For it is written 1. Tim. 4. Giue heede to exhortation and reading practise these continue therein take heede to thy selfe and to doctrine For if thou do this thou shalt saue thy selfe and those that heare thee Also Be instant in the word in season 2. Tim. 4. out of season rebuke reproue exhort with all trueth and doctrine watch in all things And the Lord himselfe saith Matth. 18. If thy brother sinne against thee goe and tell him his fault c. if hee heare thee thou hast wonne thy brother Iam. 5.19 Iud. vers 21. And euery where wee are commaunded to stirre vp the slothfull to reproue those that sinne that they may repent Further it is certaine Predestination comprehendeth both the end and the meanes to the end that predestination belongeth not onely to the end namely the saluation of such as be predestinate but to the meanes also leading to that end the word of God and experience bearing witnesse that it is giuen to very few to receiue the doctrine of saluation by the Lord himselfe or by Angels Aug. de bono pers cap. 19. without the preaching ministerie of man and that it is giuen to many to beleeue in God by men For God obserueth this order commonly towards his elect that whom he hath seuered from damnation by the bountifulnes of his grace for them he procureth his Gospell to bee heard and when they heare moueth them to beleeue Aug. de Cor. grat cap. 7. and to continue vnto the end in saith which worketh by loue and to repent vpon admonition if at any time they go astray Yea and some also hee bringeth backe into the way which they had forsaken without the reproofe of men But in the children of perdition it commeth to passe that is written that they hearing heare not that is De bono perse● cap. 14. hearing by the sense of the body they heare not with the assent of the heart De Correp grat cap. 15. In the meane while seeing wee know not who belong to the number of the predestinate who not we must be so affected with loue that we wish al to be saued warning reprouing all and euery one as occasion is offered with meekenes waiting if at one time or other God will giue them to acknowledge 2. Tim. 2. the trueth and escaping out of the snare of the deuill of whom they are held captiues to receiue a sounder minde Therefore let vs doe our dutie applying brotherly correction to all men that they perish not or destroy others but it belongeth to God to make the same profitable vnto them We must doe our dutie in ●●rouing o●●● 〈◊〉 we doe not profit them and why 〈◊〉 whō he himselfe hath foreknowne and predestinated to bee conformable to the image of his sonne And albeit hee make it not