Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	answer_v	know_v	love_v	2,783	5	5.8891	4	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

take upon him that which he cals p. 20. the drudgery of a Reply let him do it candidly not so much against the more lighter parts of my book wherein after some worke I took a little leave to play as against that wherein every judicious person will say the strength of it lies If he doe otherwise he shall henceforth sibi Musis canere take all the sport to himselfe as for me I will be as a deafe man who will never dance at any such musick As for you my deare and Reverend Brethren as I have had so I humbly begge the continuance of your prayers upon my Ministry labours person for the afflicted Church and people of God amongst us that it may at length enjoy truth peace righteousnesse in a setled way according to Christs mind that we may all speak and mind those things whereby both we and those who heare us may be saved In Christ I continue your indebted Brother and fellow-Labourer William Barlee Brockhole Febr. 6. 1655 6 A Post-SCRIPT to be subjoined to the DEDICAT Reverend Brethren FOure full moneths after the winding up of my first Dedicat. to you and the dispatching of it away from me to the Printers it hath been my happy unhappinesse to light upon a third piece of Mr T. P's which he seems not to be very unwilling in his Epist Dedicat. we should call his monumentall OBELISK for the eternizing of his memory and which some in intuition of many passages in it might think reasonable enough to call the REPROBATES PLEA for sinning drawn up by his faire spoken and last Advocate rather then as he or some friend for him doth entitle it The sinner impleaded in his owne COVRT In this tract it is most certeine that there bee many bona mixta malis and almost as many mala mixta bonis as if hee had been ambitious to make it knowne to the world that where he doth well none can do Vbi benè nemo melius ubi maelè nemo pejus better and where he doth ill none shall or will do worse I doubt not but that as many of you as have had leisure or opportunity to peruse it in any or all the obnoxious passages of it will with me conclude that I may be very well allowed to call in my Apology in my first addresse to you f●r my appearing at last in the world against a Minister nunc dierum in a polemicall way for my not intended prolixity for the Acrimony of my stile As to the first I thinke I am rather now bound upon the bended knees of my soule and body to ask God and you his Ministers together with our deare Country pardon for deferring the publication of my writing so long Had that been forth presently after it was in September last finished by me possibly the author of this last Pamphlet might have thought it reasonable to have abated much of his scornefull insolency in many things which he hath again belched out now this third time against Gods absolute Decrees and Counsels from p. 241. usque ad 250. and else where up and downe The best is and it s that wherein I am bound not only to observe but even to adore the Divine over-ruling Providence my plea for my otherwise as might be thought unexcusable prolixity is become very easie and it is this That my one book gives a ful answer to all materiall passages of no lesse then three of my Antagonists viz. To his first Cryptick one which as yet is so to most of the world To his CORRECT published Copy which I use to call his Daemon Meridianum And now to his third piece which was altogether in Cryptis to me when I wrote mine If this by any rationall body can be proved to be otherwise I shall bee content to bee by you put to the penance of writing a third volume for answering all but I know you will not judge it needfull As for the third thing the tartnesse and acrimony of my stile which some before out of love to me and undeserved respects to Mr T. P. weresomewhat stumbled at who yet from many acts and deed publike and private was then as well known to me as he is now Sic mihi notus Vlysses I do now feare since in his last he hath to the open view of the world so fully displaied himselfe in his unconscionable wilfull and not weak or childish misrepresenting of the opinions of his adversaries for the making of them odious so as a Bellarmin from Rome or a Stapleton from Doway would hardly have done as you will easilie see if you doe but peruse what he like another slanderous Dragon Rev. 12. 15. casts out of his mouth p. 320 321 332 333 334. 368 circa finem 383. alibi passim I say I do now feare that against so stomachfull and railing an Adversary I shall rather bee judged too soft and playfull rather then too sharp and serious against one who in many things behaves himselfe but too like Elymas in drawing away the Deputy from the faith and may seem to deserve as cutting a reproof as he received from Paul Acts 13. 10. sed reprimam me Oh my worthy deare brethren what now remaines but that we should be First deeply humbled before the Lord and if it were possible with floods of teares be waile it that from among our selves and our own sacred order there is one arisen furnished with the greatest advantages of wit Art Oratory Applause of no beggars to speake such perverse things to draw no meane Disciples after him Secondly That with all possible Alacrity and Vigour wee should go on with what we seem some way to be beginning to unite into an Ecclesiasticall and spirituall association that to use Cyprians phrase we may Deificam confaederare disciplinam that by word tongue and penne and Christian censures we may what lies in u● suppresse the growing up of such errors which threat our Churches with as much mischiefe as ever F. Socinus and his followers brought upon the Polonian or since Arminius and Vorstius brought upon the Batavian verbum sapienti sat est principiis obsta c. within the meer orb of an Ecclesiasticall spheare you shall finde me as truly yours as I am or desire to be my own Dum meus ipse mihi dum spiritus hos regit artus W. B. Brockhole June 30. 1656. For his Reverend and worthy Friend Mr William Barlee Minister of the Word at Brockhole in Northamptonshire SIR I Returne you many thanks for communicating unto mee your elaborate and learned answer to an Anonymous book lately published concerning Gods decrees reported to be written by one whom for his polite parts of wit and learning I have and do respect but have been long since taught a very good rule by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 1. cap. 4. I was sorry to see this controversy revived amongst us which caused antiently so much trouble to

habit or gracious quality which God infuseth into mans soule whereby the naturall motion of mans will is changed though the l●berty of it be not taken away but onely some externum auxilium by precepts promises threatnings c. whereby the naturall power that is in it to good is excited and stirred up His similitude of the bladders plainly intimate so much which can yield no help to a dead man but to one that hath a principle within to set them on worke 2. Hee takes no notice of that usuall distinction of voluntas decreti and voluntas praecepti For from that saying that God wils not the death of a sinner he concludes that God decrees not the death of a sinner nor the salvation of a beleever but conditionally for saith he Gods will and decree are both one whereas the will of his decree and the will of his praecept are really distinct for 1. The will of his decree cannot be resisted who hath resisted his will but the will of his command is daily resisted by wicked men 2. The will of his decree is eternall being actus ad intra but his commands are given forth in time one after another 3. The will of his decree is immutable being all one with himselfe the will of his command is mutable as in Abrahams case 4. The will of his decree is alwaies fulfilled he doth what soever he will the will of his command is seldome fulfilled by wicked men and not alwaies by good men 5. The will of his decree is within himselfe the will of his command is that which he puts forth from himselfe and therefore as much differing as the creature and the Creator 3. He takes no notice betwixt an absolute and a conditionall necessity or which is the same a causall and consequentiall necessity The first of these arising from the necessary connexion of causes and their effects the other from Gods decree Hence he infers that if God hath decreed a man should do good then he doth it not freely but forcedly against his will which is altogether false For Gods decree doth not infringe the liberty of the second causes but rather establish it 1. That it doth not infringe it appears 1. Because Christs death was decreed yet hee dyed voluntarily and freely otherwise it had not been meritorious 2. The Angels in Heaven obey freely and voluntarily yet is this decreed for they are called elect Angels 3. When the faithfull beleeve they doe it freely yet they are elected to doe this 2 Thes 2. 18. 4. If all our free actions and motions are not determined we shall exclude God from a great part of that his providence which he exerciseth in governing the world 2. The decrees of God d ee stablish the liberty of the creatures because he hath decreed not only rem ipsam which comes to passe but modum rei the manner of them Why doe some things come to passe necessarily but because God hath decreed they shall come to passe by necessary causes Why doe other things come to passe contingenuly but because he hath decreed they shall so come to passe by contingent causes and the certainty of his knowledge doth as much hinder the liberty of the creature as the certainety of his decree For as he cannot be frustrated in his purpose and decree so he cannot be deceived in his knowledge therefore what he knowes must necessarily come to passe by this consequentiall necessity yet none will say this takes away the liberty of the creature Had this Objector been pleased to take notice of these distinctions and throughly digested them he might easily have seen that they would have utterly enervated those his paralogismes which he cals demonstrations and holds forth with such confidence He grants afterwards that God foreknowes all things and that his certaine foreknowledge doth not hinder the liberty of mans will And upon the same ground he must grant it of his decree also for they are both actus ad intra of which the rule is that they do nihil ponere in objecto The decree of God being an act within himself whiles he puts it forth in some outward act tending to execution works nothing upon the creature Now let him shew if he can in what outward acts upon the creature tending to the execution of his decree he doth any way necessitate mans will For outwardly he works upon him onely by morall suasion and inwardly by infusing gracious habits which sweetly incline and dispose him freely to choose what is good in good actions In evill actions he works not inwardly at all by infusion of any ill quality or principles but onely by leaving him to the liberty and free motion of his wicked will which he is not bound to restraine and outwardly by propounding such outward objects as are in themselves good By which it is apparent that Gods decree doth not at all necessitate mans will Yet upon this false foundation that the will is necessitated by Gods decree he goes on usque ad nauseam to inferre most absurdly irrationally and contrary to all Logicall principles that if the end be certaine the meanes are needlesse If mans salvation be certainely determined then no need of faith and repentance obedience and the like then all praecepts threatnings c. are to no purpose Whereas he cannot be ignorant that media sunt propter finem and that finis intentionis est causa mediorum and media sunt causae executionis And whereas the Apostle useth this as an argument to make us carefull to be sober and to put on the breast plate of faith and love and the helmet of hope 1 Thes 5. 8. is parts of that spirituall armour whereby we must mainte●ne the spirituall combat because God hath not appoi●ted us unto wrath but to obtain salvation by Jesus Christ ver 9. He argues the quite contrary way that if we be appointed to salvation these things are needlesse And whereas the Apostle saith that we are chosen to alvation through the sanctification of the spirit and beliefe of the truth 2 Thes 2. 15. and so makes sanctification and faith as certeine and necessary as salvation it selfe we being chosen to both by one act of Gods decree which is both eternall and unchangeable he saith no if wee bee chosen to salvation by any unchangeable decree then neither sanctification nor faith are needfull and so severs the end and meanes which God hath inseparably joined together He might as well argue that because God had determined that Hezekiah should live fifteen yeares after his sicknesse therefore hee need no longer make any use either of food or physick yet this is his manner of arguing all along his discourse 4. His conditionall decree drawes after it these absurdities 1. He takes away all difference between election and reprobation betwixt love and hatred For by this Esau is loved as well as Jacob if he chuseth good and Jacob hated as well as Esau if hee chuseth evill

force you to mainteine meritorious causes of divine election as farre as ever Pelagius did and in the sense that the Fathers did take the word merit and deny grace to be conferred according to works Your second argument Sect. 56. p. 69. and 70. hath that mistake in the ●ail of it which the other hath ● the head namely because that Christ in time is the head of the Church and before all time was designed to be such therefore he was the merit●rious cause of election it selfe and not onely of salvation and every saving grace tending to it which none but Socinians and the grostest sort of Arminians use to deny and so the election of Christ being in the in●uition of the back-sl●ding of the first Adam p. 69. ergo say you it must needs be respectively but because you doe but in this imperiously dictate and offer no proofe at all and that you be a direct Anti-Augustinian in this Augustin using against the Pelagians to triumph in the contrary Argument taken from Gods freely choosing Christ to be the head of the praedestinate (i) Aug. lib. de p●ecatorum merit remis de persev sanct cap. ult de corrept gra cap. 17. Nemo enim quisquam tanta rei hujus sidei caecus est ignorantia ut audeat dicere quamvis de spiritu sancto Virgine Maria filium hominis natum per liberum tamen arbitrium bene vivendo sine peccato bona opera faciendo mer●isse ut esset Dei filius resistente evangelio at● dicente verbum caro factum est c. I shall think nothing so fit as to send you to School again to Dr Twisse that famous School-man whom you point at when you reject the saying which some affirme p. 70. that Christ is not onely the meanes but the meritorious cause of our election and there you may understand I pray God give you grace to doe it how that assertion is mainteined by him without the least diminution to Christs blessed merits but to the certeine overthrow of your cause D. I will onely at this time leave you to muse upon that saying of Th. Aquinas 1. q. 23. Artic. 5. Nullus ita fuit insanae mentis ut diceret merita esse causam divinae praedestinationis exparte actus praedestinantis and whilst you be musing on it aske but of your selfe this question num satis sobrius 3. Your third proposed Sect. 57. p. 70 71. is so horribly and most uglily grosse in the forefront and ●ear of it as that it would even affright a Christian to looke upon it And yet 1. The sequell of it is but taken from the analogy of humane electio● to that of divine because man may ●ay must if he will choose rationally finde a difference in the object whom he prefers for that by virtue of his choice he cannot make it a whit better then he findes i● erga so God must in his choice and by vertue of it not make ●ut finde a difference proba scilice● cons●quent●am I might wonder (k) Even a popish Aquinas could have taught you better v. Thomam 1 2 q. 2 3. ar●ic 4 V●luntas D●l qua vult bonum alicui dilig●nao est causa cur illud b●●um ab co prae allis hab●atur probe enim observat D. Rivet disp 3. de p●aedestinat thes 10. Notandum esse electionem dil●●●anem aliter in nobi● ordinari quam in D●o e● quod voluntas in n●bis diligendo non causat bonum sed ex bono praeexistente incitamur ad diligendum ideo eligimus aliquem quem diligimus unde dilectio praecedit electionem in nobis in D●o autem est è converso our Saviour could not hit upon this when he said John 15. 16. You have not chosen me but I have chosen you and ordeined you not because he di● find or foresee fruit but that by v●rtue of their election they should go and bring forth fruit and that then fruit should remaine That the Logicall Apostle Paul should be so dogmatically contrary to this Rom. 9. 11 18. that he should keep such a coile with his v. 20. Man who art thou that thou repliest against God That the beloved Disciple so often in Christs bosome as Christ had been before in his Fathers bosome should have heard neither tale nor tidings of this when he wrote John 1. 4 10. that herein is love not that we loved God but that he loved us and sent his Son to bee a propitiation for our sins But I ceased to wonder when I considered that none of these blessed ones had ever sate at the feet of any Arminian Gamaliels 2. The sequell of it seems to be co●roborated with a saying out of that very same book of Austins ad Smplic of which you had formerly made a very simple use nor are you yet in your dealings with Austi●● come to your much commended retraciation p. 51. what Austin cast out by way of argumentation in concertatione whilst he was as some where he hath it (l) As we have seen before and often since in Epist Hilar. ex lib. exposit qua rund proposit Epist ad Romanos lib. de persev sanct cap. 18. Yea your Vessius confesseth as much Histo● Pelag. 655. And so much you might have learned out of Damascen quo●ed by your selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conflict● de gratia libertate you produce as his victorious conclusion in determinatione 2. Whilst you and your St Andrew with you from whom you had this quotation and almost your whole 57. Section for which hee is therefore most worthily shining in your margin p. 70. take up that for which Austin himselfe did beshrew himselfe very often and yet all this while p 70 you would make us believe that man hath no matter to boast though God never choose him till he hath persevered to the last gasp in faith and obedience Mira sed non vera canis 4. Your fourth Argument at length and not in figures proposed from 71. to 73. Sect 58 hath nothing in it but what for the most part even by me hath been often confuted you impose upon your readers but prove nothing As for what you say about the respectivenesse of Gods counsell as it relates to Christ p. 71. Counsell as it implies consultation and debates cannot properly be ascribed to God 2. It might relate to Christ as head of the predestinate or the chief yea the only meritorious cause and means of the executing of praedestination yet be no meritorious cause of the decree it selfe The praedestinate were chosen in Christ not because they had faith obedience but that they might obtein them for Christs sake The rest about the intentionality of Christs merits universall grace and redemption Christs invitations warnings c. we have found and dealt with all so often as that I have not a mind to salute them now as hasting to my wonted rest But as for that which you now