Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	delusion_n	unrighteousness_n	1,978	5	11.2673	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78160	Prædestination, as before privately, so now at last openly defended against post-destination. In a correptorie correction, given in by way of answer to, a (so called) correct copy of some notes concerning Gods decrees, especially of reprobation; published the last summer, by Mr. T.P. in which correct copy of his, he left so much of pelagianisme, massilianisme, arminianisme uncorrected, as Scripture, antiquity, the Church of England, schoolmen, and all orthodox neotericks will exclaime against to his shame, as is manifestly evinced, / by William Barlee, rector of Brock-hole in Northamptonshire. To which are prefixed the epistles of Dr. Edward Reynolds, and Mr. Daniel Cawdrey.	Barlee, William.; Reynolds, Edward, 1599-1676.; Cawdrey, Daniel, 1588-1664.	1657 (1657)	Wing B819; Thomason E904_1; ESTC R19533	287,178	284

absolute from all true and right reason known to God though from all known to us or any other creatures beyond what he is pleased to reveale unto us about them 2. The former part of your saying too that no other is knowne to us is a most rare and precious truth But as falling from your pen I may well say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it doth directlie overthrow all that you have in all your foure following Chapters about the conditions you might as well say causes of Reprobation chap. 2. and of election vocation c. Unto which purpose I trust we shall make some good use of your owne concession here 4. That of yours too is reallie true that if he be pleased to set himselfe a law or rule not to reprobate any but upon praescience of sin that this can be no prejudice to the perfection of his being But 1. If he no where saith so but the contrarie rather Mal. 1. 2. Rom. 9. 11. or if by Reprobation you doe as you should understand the meere denyall of or not electing to grace or glory you must not be so bold as to say that he hath made such a law (ſ) Aug. compescat se humana temeritas id quod est non quaerat ne id quod est non inveniat and so give O horrid your Maker the lye because you phancie such a law would have been most conformable to his goodnesse from what you imagine fit to what ab aeterno was concluded by God I am sure non valet consequentia 2. Nor is it probable possible or by rationall men Imaginable that what no under-soveraignes will doe here on earth so farre as it is in their power to prevent it the God of Heaven should condescend to doe viz. to bee on●●● a meere Legislator of conditionall decrees lawes and statutes but no absolute Determiner in a soveraigne way and yet without sinne which it is impossible for him to be capable of of the severall acts of obedience or disobedience in relation to them God belike did decree what should bee de jure but not at all determine what should fall out de facto a vastum non Christianum postulatum this sure 3. As for your seeming concourse and compliance with most reverend Beza and for what you have any where else up and down your 15. p. take all in short thus 1. Had your agreement with him not onelie in that orthodoxe saying which you quote out of him but also in other substantiall matters of your Creed been more and more cordiall you would by much have been the better man more usefull to the Church and your name would sound better in all Christian Reformed Churches 2. You are of the youngest to say as once Bellarmine of Calvin utinam Calvinus sic semper errasset as you wish of Beza that he had never spoke otherwise unlesse you had invincible arguments to prove that very often hee hath spoken otherwise and worse But perchance you have out of him too as well as out of his honoured Collegue Mr Calvin many frightfull sayings quoted to the very page and line 11. of which you may one day in your terrible contentions make as good use as you have done of the former out of Calvin and Twisse against your dreadfull enemie Sir N. N. 3. If Beza unto whom you may as well add the Synod of Dort (t) All these doe but upon the matter say what the Synod of Dort in their Judic c●rca 3. 4. Artic Can. 16. S●cuti per lapsum homo ●on d●s●t esse homo intellectu voluntate praeditus nec peccatum quod universum genus humanum pervasi● naturam generis humani ●ustulit sed depravav●● spiritualiter occidit ita etiam haec d●vina regenerationis gratia non agit in homin●bus tanquam truncis s●ipitibus nec voluntatem ejusque pro●rie●ates tollit aut invitum violentex cogit sed spirituali●er vivificat sanat corrigit suaviter ●imu● ac poten●er sl●ctit ut ubi antea plene ●ominabatur carnis rebellio resistentia nunc regnare incipiat prompia ac sincera spiritus obedientia in quo vera spiritualis nostra vo●untatis instauratio libertas consistit And thus before spake our Articles Edw. 6. Art 10. Gall●c Art 1623 Chap 3. 22. Irish of the yeare 1615. Art 28. the Gallican Articles the English and Irish Articles besides many more of the rest of Reformed Churches were for no compulsion of the will no turning it into a wooden Engine c. then you deale most unworthily with Beza elsewhere and with your neighbouring Sympresbyters who neither have or are knowne to have any other opinions about these matters then Beza had when you compare them to Marcionites Stoicks Manichees Turkes c. p 55. 4. In what sense you first Hold praedestination to be in Christ I shall speake when I come to your p. 56. 2. And how impossible it is for you in any true Christian sense to maintain what here you say approve of that in our conversion God of willing makes us willing I shall then there God whling make plain too You must find a deleatur for the greatest part of your fourth and fifth Chapters or betake your selfe to some Pelagian or Neophotinian glosses in the expounding of these phrases (u) Viz. Some such trim one as Pelagius was wont to give when he was hard put to it Aug. lib. 1. de grat Christi contra Pelag. c. 7. a. 41. Quam gratiam nos non ut tu putas in lege tantum modo sed in Dei esse adjutorio confitemur Adjuvat enim nos Deus per doctrinam Revelationem suam dum cord●s nostri oculos aperit dum nobis ne proesentibus occupemur futura demonstrat dum Diaboli pandit insidias dum nos mult●formi ineffab●li dono gratiae coelestis illuminat Qui haec dicit and happily T. P. will hardly say so much gratiam tibi videtur negare An liberum hominis arbitrium Dei gratiam confitetur 3. Though the meanes in order to Reprobation you speak most absurdlie Condemnation you should say for Reprobation is an eternall immanent act of God and to speake properlie hath no means in order to it are none but evill as wicked men choose and picke them out who are said to love death Prov. 8. 36. yet in the Almightie the voluntary permission of those meanes to fall out is not evill unlesse you will say it is evill in God to give men up to strong delusions 2 Thes 2. 11 12. that they should beleeve a lye that they all might be damned who beleeved not the truth but had pleasure in unrighteousness Ad Sect. 13. p. 16. Answer to S. 13. p. 16. AFter a mighty conquest obtain'd against your frightful chimaericall adversary the often mentioned Sir Nicolas Nemo by Scripture Reason for not so much as the very Libertines against

to be decreed or inflicted but for sinne (i) So Dr Twisse often Calvin in 2 Thes 2. Reprobi suo delicto morti devoti sunt non pereunt nisi qui digni sunt Zanc. de nat Dei l. 5. p. 712. peccatum non est causa rejectionis sed est causa damnationis 2. That by condition you doe not understand the condition of Gods eternall internall immanent act of willing but of the thing willed or the damnation to bee inflicted (k) D Riv. de reprob 12. Decrevit eos quos reprobavit propter peccatum damnare neque tamen propterea sequitur peccatum esse causam decreti quam●is est causa rei decretae quia potuisset Deus etiam considerato peccati merito homines illos revocare ad meliorem viam quod aliis accidit qui non minus in se habebāt causam damnationis Sed tamen non decrevit Deus absolutè eis infligere poenam sine conditione peccati et si conditione posita potuisset non infligore 3. That by condition you doe not understand such a causall condition as was in no sort arbitrary unto God to have taken or not have taken the advantage of for if so we must all have been damned for God saw sin enough in all And now we seem to have made up the composition you put in for p. 47. I might allow my selfe an holy day with my Mr T. P's good leave as finding little worke for mee to doe about this Chapter But that you may know how much better I like to keep at my worke then to play I will adventure to doe two things 1. Without all craft and deceit as much of it lurks in generals to put in some generals which to any intelligent attentive Reader shall quite overthrow all or most of the particulars of this Chapter untill p. 47. 2 Out of my free heartednesse towards you I shall affixe some Animadversions to your text where you are jeering railing at or nibling at doctrine that cannot must not be gainsaid In reference to the first I have as briefly as the matter will beare these foure things to say 1. In what sense our Divines say or say not that Gods decree of election or reprobation is absolute 2. That in the sense to be opened that of irrefragable Archbishop Bradwardine must needs be true that all Gods decrees or wils are absolute 3. That reverend Mr T. P. in this very Chapter saith as much in effect 4. I shall shew what be Mr T. P's chiefe mistakes and grand sophismes throughout the body of this Chapter As to the first I might justly referre to the very first thing which I have done in my first papers wherein I have at large handled this the rather because I may hope that that which relates to the stating of the questions belonging to these 3 4 5. Chapters may come to light not long after this Yet lest any disaster should fall out take the very abstract of all thus 1. As for the termes absolute necessary irrespective fatall irresistible c. they are not chosen by us (l) Bp Carletons Exam. p. 14. Wee use not these termes we reject them we need them not we have enough in Scripture to maintaine this doctrine who have others more scripturall as these are not to expresse our meaning about Gods decrees but rather imposed upon us by our adversaries who also in that imposition usually understand them not in that sense which wee sometimes have when wee are forced to make use of some of them but in the sense they are pleased to give them for the making of us and our doctrine odious But as for the termes of irrespective conditionall incomplete indefinite not peremptorie they are termes of our adversaries owne coining though farre lesse scripturall than most of the former and therefore ought not by them to bee disowned When we say then e. gr at any time That Gods decree is absolute we meane not that it is 1. Irrationall that were an abhorred blasphemy against the God of all reason As he can doe no unrighteous thing so nor irrationall how little soever men or Angels may be able to give a reason of that justice (m) See Calvin at large before citing Scripture Austin for his de praedest 700. 728. voluntati ejus quis resistit nunquid responsum est ab Apostolo O homo falsum est quod dixisti Non sed responsum est O homo quis tu es qui responsas Deo 2. Or that it is devoid of and hath no respect to an efficient materiall formall or finall cause ab interno movens moving from within though we denie all cause moving from without causam procatarcticam and all distinctive conditions formall in or from an externall object (n) Riv. disp 5 Thes 3 4 D Dav. in prolegom de Rep. moving from without It will be an aeternall truth that praedestinatio non egreditur extra se 3. Or that it is without all science or praescience of what shall be or shall not be future as to different conditions and qualifications in the object this were horribile dictu to throw dust in the Almighties eies (o) V●de Walaeum cap. 3. de provid cont Corvin p. 71. Licet verum sit quod decretum ejus antecedat scientiam visionis quia alioqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut temeraria existentia induceretur tamen boc verum est scientiam sapientiam Dei hic esse divinae voluntatis quasi norma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we say not dare not say cannot prove it when we have said it that God doth from aeternity discerne this or that upon the praescience of or for the sake of those different qualifications 4. Lesse by an absolute decree doe we understand as Mr T. P. and all the Jesuiticall Anticalvinisticall c. associates with him would faine make the world beleeve that we hold such a decree which for salvation or damnation was intended to be executed without all consideration of the different wils and behaviours of men (p) That would bee decretum horribile indeed even a very cyclopick one monstrum horrendum c. Vide Apol. Remonstr so as that though men had beleeved or repented never so much from their whole heart yet by vertue of an absolute decree they should bee designed to eternall torments and dragged to them and others againe whom Episcopius in scorn speaking of the Elect cals albae gallinae filios by vertue of their election should bee as certaine for heaven whatever their lives and faiths had been As that fur praedestinatus a booke which extremely all the Batavian and English Arminian partie are taken with nota loquor would have the world beleeve that upon our principles he was after his horrid debaucheries and his impenitence in them all (q) See fur praedest ad finem when he comes to his Te Deum p. 64 65 c. where hee