in Your Honorable House Your House is a Paradise but may not the Serpent get into Paradise as great as you are you are under God every one of your Members and the whole House must be at Gods devotion and command if you will walk wisely and safely you must walk in the way of Jehovah and keep in the way of Jehovah the Angels have charge over you as long as you walk in that way and Christ the head of Angels as well as Saints will beat down your Enemies under your feet The way of Christ is the way of Jehovah for he is Jehovah our righteousnesse But you will tell me that learned and godly men cannot agree about the Way of Christ My first motion is That we may not be beaten off from those principles in which we agree because there are some things about which we differ 2. That it may be diligently considered how far we agree few men beleeve that there is so sweet an agreement in so many uniting Principles between godly prudent and charitable men of different perswasions for the preventing and removing of all scandals as indeed there is 3. That those many fair Expedients which are propounded for the healing of breaches and composing of differences may be speedily taken into your most serious thoughts 4. Consider that not onely the eyes of all the Churches abroad but the eyes of God nay the vows of God are upon you and the Word of God is set before you And therefore I beseech you as you tender the good and welfare of three Kingdoms and as you will answer it to the Lord Christ at the dreadfull day of Accounts that you observe the directions of the word How will you satisfie your conscience upon your death-bed how will you look Christ in the face at the day of Judgement if you reject the counsell of Christ I will not question your intentions what am I the last of Ministers and least of Saints that I should judge a Parliament I desire to judge my self and deny my self I was not sent to divine but to preach and I dare not assume to my self the property of God which is to know the hearts of men It is enough for me to remember you that it doth specially concern you in this great work of Reformation to approve your selves to the Searcher of Hearts and Judge of secrets I have no designe upon you I affect not power but desire purity I ask no power of You I have enough already more then I know how to use or answer for It is the free use of power which is desired for purities sake I shall not intreat you to part with any of your Civill Interests to make us friends I submit my self to all that Power which belongs to you as Christian Magistrates but remember that it is a Limited power Christ hath set bounds to Your Power as well as ours and you are obliged to emprove all your Interests and use all your Power for the service of Christ in promoting the great work of Reformation I will not at present so much as state the great question for debate for this is not a fit place or day to dispute the point in controversie and it would be very absurd for me to take that for granted which you expect should be proved I am resolved to follow my conscience and you are obliged to follow yours but if your Conscience be not rightly informed how many thousands are there that will be endangered Far better were it that all our Armies were routed in the Field then that the Parliament of England should be deceived I say but deceived to perish by Act of Parliament is to perish irrecoverably to perish by consent And wise Statesmen have observed that as some Kingdoms have been wasted by Arms so others have been overthrown quite overthrown by Laws My humble motion therefore is That you will not make more haste then good speed in deciding the great Question You may yet be counselled because the work is not yet perfected my motion may seem strange to some but I know full well that though a Kingdom may be quickly corrupted yet it cannot be so suddenly reformed and if you take longer time that the Questions in controversie may be fully debated your Consciences rightly informed and satisfied you 'l gain time and light experience and comfort by such a thrifty expence of time That I may not countenance any politique delayes and may emprove the motion to the heighth be pleased to keep a Private Fast and call some judicious and self-denying men to Preach before you who will deal plainly and faithfully with you in the nicest points My Reasons to back the Motion are briefly these 1. Because you were never in greater danger then now you are exercised with temptations on all hands surely this this is the Houre of Temptation you had need pray hard that you may not be led into temptation 2. Good men are apt to be secure because you are Masters of the Feild and are entring into your much desired Canaan but consider that when the people of Israel were upon the very borders of Canaan and all their Enemies were not able to overthrow them they did by closing with temptations and giving way to their corruptions overthrow themselves 3. The points in agitation are points of high concernment points that have been studied and much perplexed by great Scholers and wittie men on both sides Be not too pleasant though much of this week be spent already yet if you be not very circumspect nay if you do not beg counsell of the Lord you may undo three Kingdoms this week in three dayes 4. When we mingled tears in Private Fasts we had a sweet experience of Gods mercy your fidelitie and resolution even then when you were at lowest and it will be your wisdom and your Honour to walk humbly and closely with God when you are at highest that God may bring upon you all the good that he hath promised to them that rule with God and are faithfull with the most Holy and all his Saints 5. There are sins with you even with you and such as must be reproved but as things now stand it is not so fit to reprove them in a mixed Assembly 6. There are some proposals to be made to you which are not fit to be divulged when they are first presented But I am not worthy to advise a Parliament the motion is humbly presented and though it be rejected with smiles I intend not to appeal from you to the people but give me leave in my Masters Name to present the Peoples Appeal to You Consider the cries and out-cries of the godly part of this Kingdom for a Reformation they speak plain and tell you that 1. They have fasted prayed wept for a Reformation 2. They have exhausted their Treasures many of them 3. Adventured their lives lost their limbs their blood their friends for a
exercise his power and do act in his name and not in the name of the Church saith Mr. Burroughs in his â—ren p. 50. And for my part I shall readily grant that these Officers ought to transact all things which concern the consciences of the people in such a convincing way as may best tend to Common edification and satisfaction Church ordinances are to be dispensed by the Church that is by the Elders with consent of the people saith Mr. Rutherford in his late book p. 398. We should quickly think of some expedients for an happy agreement if You would be pleased to free us from the much feared Commissioners Church power must needs be acknowledged to have the proper notion and character of Authority in the Elders to which the multitude ought by a command from Christ to be subject and obedient as to an ordinance to guide them in their consent and therfore in the sentence of the Elders the ultimate for mall ministeriall act of binding or loosing should consist Christ hath placed a Rule and Authority in these officers over the â—est of the congregation not directing only but binding See the Epistle to Mr. â—ottons book of the Keyes When these officers gathered in Christs name do passe a right judgement upon hereticall congregations or persons declaring them to be such as have no communion with any of the Churches of Christ those hereticall persons or Churches are put out of the kingdom of Christ and consequently put under the power of Satan Heart divisions p. 44. The Rule urged by many is this Nemini fit injuria cui praeponitur Christus we prefer the Authority of Christ above all authoritie of men or societies of men King Parliament people must subject themselves to Iesus Christ None must plead priviledge to live scandalously though Peers of the Realm The Tigurine Divines are accounted most favourable or rather remisse in this point but Guather in his Epistle to Ionvill saith Excommunicatio legibus nostris praecipitur quâ a tribuum Societate publicorum pascuorum usu fructu excluduntur qui contemptis admonitionibus tam publicis quam privatis aliter vivunt quam homines deceat Christianos and Bullinger in his Epistle to Mr. Dathen speaks for them all and saith That if Noble men amongst them were taken in the act of uncleannesse they were publickly degraded Solemus maechos {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} deprehensos honore trabeâ exutos publicè dedâ—corare And Erastus saith that they who do pertinaciously violate Gods commands may be put to death Confirmat Thes. p. 337. You see that Erastus did not encourage pertinacious offenders They that desire such a monstrous kind of liberty as to live as they list and be accountable to none whatsoever they hold or do are not onely unworthy of Christian but Humane society saith Mr. Burroughes Heart-divisions p. 166. 177. You see what a generall severity is expressed by all that desire any true Reformation though they be men of different perswasions In the judgement of the Assembly None are fit to be admitted to the Sacrament who do usually neglect to pray in and with their families or to instruct them in those principles of Religion the ignorance of which is sufficient cause to debar any one from the Sacrament Be pleased then to take these things into your most retired thoughts and doubt not but the godly Ministers and people of this Kingdom will stick close to you for promoting of a thorough-reformation onely let me intreat you that when bloody Delinquents come to compound 3. things may be excepted 1. That their composition may not authorise them to communicate at the Lords Table with those friends of yours whose fathers brothers c they have slain with wicked hands have not as yet given any publick testimony of their repentance 2. That they may not deprive any Parish of a powerfull Ministry by denying sufficient maintenance to the Minister that they may raise their Fine or a good part of it out of the Impropriations which come into their hand upon their composition 3. That they may not make themselves whole by oppressing and racking those poore Tenants of theirs or their widows or orphans who have been faithfull to You and spent their estates or lost their lives in your Service Help the honest Tenants to an easie composition with their Malignant Landlords If I did not Honour You I would not be thus plain with You I leave it to your wisdom to draw conclusions from all for the putting of your own Order in execution for suspending all that are scandalous sinners from the Sacrament though the sins which they be guilty of be not yet enumerated let all be fairly interpreted as it is humbly presented by him who desires Your perfection Francis Cheynell A SERMON Preached to the Honourable House of COMMONS March 25. 1646. GEN 18. 19. For I know him that he will command his children and his houshold after him and they shall keepe the way of Jehovah to doe Justice and Judgement that the Lord may bring upon Abraham that which he hath spoken of him BE pleased to consider the Forme and Matter of the Text If you looke upon the Forme the Rationall Particle For points backward and shewes you that the Words containe a Reason why God did acquaint Abraham with his Intention concerning Sodom Abraham had the honor to be taken into Covenant with the God of Heaven nay to be stiled the Friend of God and God deales with him as a friend he communicates certain secrets Arcana Imperii to him makes him in some particulars of his Privy-Councell for he imparts to him his great Designe upon wicked Sodom in a kinde of familiar and loving way What saith God shall I conceale this Secret from my Friend Abraham blessed Abraham in whose Seed all the Nations of the Earth shall be blessed I know him and love him well and know that he will make a good use of it For I know him that he will command c. Secondly If you looke upon the matter of the Text it is in one word Abrahams Testimoniall subscribed by God himselfe a Divine Testimoniâ—ll indeed which did not onely certifie what Abraham was for the present but what he should be for the future This is the Testimoniall of a God First for the present God beares witnesse to the integrity of Abraham I know him saith the Lord I know his judgement I know his heart I am well acquainted with the frame of his spirit the inclination of his will and the bent of his affections Secondly For the future God foretels First VVhat Abraham would doe for God he would endeavour to bring all that were under his Command to be at Gods Command Secondly VVhat God would doe for Abraham namely Fulfill his Promise Keepe his Word From the Forme of the Words as they yeeld a reason VVhy God did communicate this Secret to Abraham I raise this
Subiection to him by commanding our wives children servants in the Lord and for the Lord 2. Order is the cause of peace where there is no order in a family there can be no peace and it is impossible that there should be any happy Order without the highest Order I meane a Religious Order which sets God uppermost in the family and keepes the whole Houshold Master Mistresse and all in subjection to the God of Order the God of Peace the truth is Religion puts a family in Order and then keepes it so Policy may helpe to furnish an house with worldly accommodations for the support of our outward man but when men seeke temporall advantages with a neglect if not contempt of God and godlinesse Policy is but a kinde of subtile disorder and demure foolery Achitophell sets his house in order but you know what followed because he had not set either his heart or house in a religious order though he was esteemed an Oracle of God for wisedome he lived an ungodly life and died a desperate and shamefull death and all Polititians may learne by his fall that Policy without Piety can never give a man satisfaction whilest he lives nor comfort when he dyes Thirdly Families are the first roote of humane consort and communion for Government was first setled in those little Nurseries now if the roote be rotten what will the branches be A Kingdome consists of so many families united by one common Covenant for the Common good and if the families be poysoned and corrupted what will become of the townes and the cities and how will the Kingdome flourish Fourthly How can we expect a blessing upon our family or hope to convey Gods blessing to our Posterity if we doe not labour to set up God by setting up of godlinesse in our family Abraham had the promise of a blessed Seede but Abraham was to command his children and servants to walke in the way of Jehovah that the blessing of Jehovah might be upon them Ob. But you will say that in Abrahams time there was no setled Ministery and therefore Masters of families were to catechise their children and servants but there is not the same reason now c. Sol. I answer that when there was a setled Ministery under the Law there was a speciall Command for men to teach not their sonnes onely but their sonnes sonnes Deut. 4. 9. and to whet the Precepts of God upon their children to sharpen their wits and settle their mindes by diligent instruction Deut. 6. from the fourth verse to the seventh Hezekiah looked upon those as dead and buried who neglected this duty The grave saith he cannot prayse thee nor they that goe downe into the pit hope for thy truth the living the living he shall prayse thee the father to the children shall make knowne thy truth Isai. 38. 19. Parents are or may be better acquainted with the disposition and capacity of their owne children then any Minister can be with the disposition and capacity of all the children in the Parish children doe commonly learne more prophanesse at home then they can learne good at Church or schoole the negligence or ill example of their parents or some in the family doth usually bring a curse upon the sad paines of the most laborious Minister Parents then and Ministers must be helpers to one another in Jesus Christ godly Parents catechise their children in private that their mindes and hearts may be prepared for the receiving of those truthes which shall be taught them in the Publique Ministery Parents repeate Sermons in private Ministers presse catechisticall points home in publique and so there is a sweete correspondence betweene both for the edification and salvation of all those that are committed to their charge There is a Prophesie Psal. 72. 17. that there shall be as it were a Succession of Christs name from generation to generation His name shall passe from Father to Sonne as the phrase imports every Father then must by Christian instruction and godly example hold forth the name of Christ to his sonne that so the name of Christ may passe from Father to sonne This Prophesie concernes the dayes of the Gospell and you know that in the New Testament Parents are encouraged to bring their children unto Christ and commanded to bring them up in the Nurture and Admonition of the Lord Ephes. 6. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Discipline as well as Doctrine for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tells you that you must put more understanding into them by instruction and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may signifie Correction every father will challenge the Power of Correction but he must consider that he doth likewise stand obliged to the duty of Instruction Meere Naturalists will tell you that correcting without instructing is like snuffing of the Lampe without pouring any oyle into it If you doe but consider what a difference there is betweene children whose education is different I neede adde no more Absolom for his beauty and Adonijah for his comely stature were more cockered by David then Salomon they had more liberty and Salomon more learning being more hardly and religiously bred but you know how Absalom and Adonijah miscarried and Salomon was the Crowne of his Fathers joy and the heire of his Crowne Bethel was a superstitious place and therefore the children no doubt had learned of their superstitious parents to revile the most powerfull Ministers of God for they that affect a kinde of blinde and apish devotion are most apt to scoffe at the power of religion The children of Bethel scoffed at Elisha and are torne in peeces 2 King 2. 23 24. But those children who had no doubt beene tolde that Christ was the Sonne of David Math. 21. came into the Temple and cried Hosanna to the Sonne of David Bestow religious education upon your children and you shall see that when other mens children that are basely bred scoffe at the zealous Ministers of God your children will sing Halleluiahs in the highest to the Lord Jesus Christ The Use of this Point is to teach us all in our severall places callings relations to command for God First Every man hath an houshold within himselfe Secondly Governours of families have an houshold Thirdly You that are Parliament men are Members of an Honourable House and the onely way to preserve your Honour is to walke in the way of Jehovah Fourthly The Kingdome is your Houshold the Common-wealth is your Family and by doing Justice and Judgement you may not onely command but perswade the Kingdome to walke in the way of Jehovah First Every man hath an houshold within himselfe a little world and therefore sure a great houshold within the Circuit of his inward and outward man Our first and greatest command is over our owne selves and the truth is that we are not fit to rule others no noâ— to rule
to their liberty submit to yours they embrace the Ordinances of Parliament and seem to respect your Orders as long as you over-aw them but if they see their time and have a fair advantage judge what they are like to do I am confident that when you are in streights they 'l never be at your command unlesse you now you are in your full power prevail with them to be at Gods command I humbly conceive that a more equall division of Parishes would much conduce to their Reformation but there hath been enough presented upon that Argument by a very learned and judicious Divine and therefore I forbear to presse that point 2. To purge the Universities you have done worthily in laying a good foundation for the reforming of that University which is within your power be pleased to take some speedy course for the reducing of the other University for it is the grief of our souls that whilest You are casting salt into one Fountain the Enemy is casting poyson into the other I will pray and hope to be heard that it may be the Honour of this Parliament to reduce and reform both Universities the Philistines did desire to put out both our Eyes and certainly one was bleared and the other darkned but by Gods blessing upon Your endeavours we begin to see with one Eye and hope that we may in due time recover the other and then I doubt not but you will help us to all the good old Statutes which were repealed and cancelled by some that new Statutes might be imposed for the countenancing of an * Arbitrary Government against Statute I shall not move You to repeal those new Statutes for as Cicero said when he was unjustly banished I need no Law to restore me from my banishment to my Countrey for I was not banished by Law so say I there needs no Law to repeal those Statutes which were never established by Law yet it will not be amisse if you in your wisdom think it sit to declare them to be null The old Statutes did recommend Calvins Institutions to Tutors as a fit book to be expounded to their Scholers but that good Statute was omitted in the book of new Statutes because there are so many precious truths in Calvins Institutions contrary to the * piety of those times in which the new Statutes were invented Paul the 2d condemned all those for Hereticks as Platina relates who did but name an University either in jest or earnest but I hope there are none of his strein in this Honourable Assembly 3. To encourage faithfull Ministers the Apostle doth beseech you 1 Thess. 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly for their works sake and be at peace among your selves God doth endear his Ministers to the greatest of Christians by sending glad tydings and love-tokens by them to all the Saints hence those endearing relations which the Apostle mentions in severall places Ministers are instead of Fathers Mothers Nurses Aâ— a Fathers they beseech you as b Mothers they travail with you as c Nurses they cherish you Be pleased not onely to command but to encourage the Ministers to walk in the way of Jehovah for they are like to meet with manifold discouragements in dispensatione offiâ—ii when they rebuke with Authority and rebuke men of corrupt opinions sharply that they may be sound in the faith when they come to warn the unruly and charge the disorderly and confute the gain-sayers some will shew their teeth and when they come to be dressed and cured turn their heels for too many are like the Horse which hath no understanding and such as will not be instructed must be bridled curbed Psal. 32. 8 9. 4. To provide able Schoolmasters youths must be ordered by * domesticall and scholasticall Magistrates before they come to be ruled by Civill Magistrates a Schoolmaster is a kind of Magistrate his Office is as honourable as it is usefull none contemne that office but such as are unable to discharge it or unworthy to be trusted with it All learning is upheld by the grounds of learning If the foundation be weak the fairest fabrique will reel and fall A School is a kind of little kingdom nay a private Church for the grounds of Religion as well as Learning are to be first taught by religious and judicious Schoolmasters let their maintenance be as honourable as their office for beleeve it they help to support Church and State If you will take these proposals into your saddest thoughts you will lay a strong foundation for the good of future generations so that if the old siurdy Malignants of our time will not submit and conform to Gospel-rules there will be good hope of the next generation when their fathers who are â—otten already will be dead and gone And the godly men of this Kingdom will die with comfort when they see the Kingdom put into such a posture and such provision made for the instruction of their children whom they leave behind them they may say to their children as Israel said to Joseph Behold I die but God shall be with you Gen. 48. 21. This Kingdom may be happy hereafter though it should refuse to be happie now if men will be stubborn in this wildernesse-condition and are resolved to perish in their stubbornnesse yet there is some hope that though the fathers die in the wildernesse some of their children nay the very next generation may enter into Canaan and be quiet Finally my Text remembers me to call upon you to do Justice and Judgement You must distribute rewards and inflict punishments with a single heart and an impartiall hand The Parliament is the Fountain of Justice righteousnesse and judgement must flow forth from thence and run thorough out the Kingdom like a mighty stream which bears down all before it and refreshes the dry and thirsty corners of the Land You have been assaulted by violence and you could not be compelled to be unjust but now you will be counted with flatteries what will you be flattered into injustice There are some desperate Malignants that take the Covenant with à salvâ— who keep it in their own sence but break it in curs in the true genuine literall sense There are soâ—e 〈◊〉 Malignants who are too wise to be scandalous they do not roar like a Lyon but fret like a Mâ—ath They do mâ—st mischief who keep least noise Tinea damnaum facit sâ—nitum non facit You will be importuned by some plausible solicitors that these men may be spared because they are not sâ—andalâ—us in their lives Have you not read of one qui sobriâ—â—s accâ—ssit ad perdendum 〈◊〉 Must men be spared because they do not fiercely assâ—ult Church and State though they do subtilly undermine both If so you must despair of
safety and we of a Reformation But it is not enough for you to be just your selves you are to provide good Justices in all parts thoroughout the Kingdom You may delegate part of your power but you cannot delegate your prudence nor your Bowels witnesse those sad and just complaints which are presented against Countrey Committees and Malignant Justices I shall not dispute that question in the Politiques Whether it be better to have good Laws or good Magistrates But I am sure that good Laws will do no good without good Magistrates A Justice should be Custes utriusque Taâ—ulae but such is our condition in the Countrey that both Tables may be broken without controll the Lords day is profaned and in some places even in the time of religious Exercises the Alehouses are fuller then the Churches When shall unclean persons be brought to their deserved punishment Men commit this wickednesse with a bold brazen face and brag that if the worst come to the worst they are able to keep their misbegotten brats and save the Parish and themselves harmlesse You know we have vowed a Reformation and yet you know what the generall part of the Kingdom are even to this very day nay there are some that look high and big and make a notable profession also and yet if you observe their dealings and look into their families you will find very little charity lesse Justice and no Religion Charity is comprehended under Justice and Judgement Praecepta Domini sunt Regulae juris aequi There is a kind of equity in charity But there are some that have spent all their stock of charity upon the Enemies of the Church and State you may prove them Bankrupts by that forfeiture they have made but if this be charity it is a left-handed charity for they distribute favours with the wrong hand to them that are of the wrong side Sure I am there is a great out-cry and a cry that reaches Heaven gone up from those widows and orphans whose husbands and fathers lived and died in your Service and some of your friends professe that they would be glad of those favours which are vouchsafed to your Enemies I mean such Enemies as have out of a forced and * feigned obedience compounded with you upon easie rates and gained extraordinary favours and considerable advantages besides their Arrears and I mean such friends â—s have lost or given away all they have to promote the cause of God in your hands and yet they complain that they cannot procure those Arrears which are due to them for that service in which they adventured all that is left them their lives Oh let Justice and Religion flourish or else your friends will be discouraged It would gâ—ieve my â—oul and even break my heart to see your friends coâ—e weeping from you Be just â—e just both to your enemies and your friends or elâ—e you can neveâ— be true to your own interests Some have complained that crying abominations besides those that have been pointed at do passe unpunished they say that not onely simple uncleannesse but even grosse adultery doth escape unpunished When Abraham came amongst the Heathens that had no fear of God before their eyes he considered that his wife was beautifull and they lustfull and though he did fear that they would defile his wife yet he did verily beleeve that they would slay him first and defile her afterwards because Adultery was in the opinion of those profane Heathens a fâ—uler sin then Murther it self Talk no more of Justice and Judgement Fiat Justitia my Text remembers you that Justice and Judgement are things not to be talked on but to be done The Philosophers give three Reasons why Justice should be done 1. That Authoritie might be preserved the authority of God and his Officers 2. That Delinquents might be reformed 3. That others might be deterred by those Examples of Justice which are frequently made in a wise State and Nation I have spoken my mind clearly and should have spoken more fully and freely had I had the advantage of speaking in private If I have offended the conscience of my Governors by satisfying my own I shall bear their Censure and hope by Gods grace to bear any punishment which they shall think fit to inflict with as much comfort as they inflict it Albutius the Orator was condemned for the profusenesse of his Rhetorique because he spoke all he could upon every Argument which he took in hand I have by his errour learnt this truth that It is better to say enough then to say All FINIS Errata In pa. 16. l. 15 16. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 16. l. 27. r. then Solomon was p. 19. l. 30. r. at a feast p. 22. l. 13. r. if you call him Ens. p. 25. l. 6. r. nay we must p. 26. l. 32. r. should set forth Rom. 16. v. 17 18. 2 Thes. 3. 14 15. 1 Cor. 5. 11. 1 Tim. 3. 4 5. Isaiah 41. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Eth. lib. 3. cap. 7. Qualis homo talis finis qualis finis â—alis cursus qualis cursus taliâ— discursus Elenchus est Syllogismus cum contradictione conclusionis hoc est Syllogismus concludens contrâ—rium ejus quod positum fuit in Thesâ— Addit Rabbi Salâ—mon jam ei donaverat Dominus illam terram ad cujus sines Sedom Hemorrha pertinebant ergo videtur illi indicandum Ne res tanta si inopinatò accideret fortè perteâ—reteâ— amicum Dei P. Martyr in locum * Viâ—e 〈◊〉 deâ—â—â—desm Aâ—x l. Orat. Alvarez Aâ—x Orat. lib. 1. cap. 6. â— Twiss. dissert de Scientia media Aquin. p. 1. q. 14 Act. 9. Contra Gent. 1. cap. 66. 69. ad 11. D. Rivetum in Gen 18. ver. 19. Ariaâ—◠〈◊〉 Scientiam in Deo constituebant uti videre est in Concilio Ephesino lib. 1. tom 1. Conciliorum Novoque apud illos hoc st Semipâ—lagianos absurditatis genere non agenda praescita sint praescita non a cta sint Epistol. Prosperi ad Auguâ—inum * Impossibile est quòd detur in Deo aliqua cognitio quae nec sit naturalis nec libera in Deo ponendae non sunt imperfectiones semiplenae deliberationis omnis itaque actus divinus est vel totaliter naturalis vel totaliter liber Inter rem existentem in se existentem in causa non datur medium Ergo Vide Navaret Controv. 56. Scientia Dei quatenus a voluntate divinà sejuncta consideratur non facit res futuras sed tantum praescit causa itaque cur res ex merè possibilibus evadant futurae in Dei ipsius voluntatem atque decretum unicè rejicienda est Vide Nazarium Ledesâ—am Dominicanos passim contingens quá sic est indifferens ad utrumlibet proinde indeterminatum in se Propositiones itaque de futuro contingenti non sunt