Notes
Notes Modern Preface
See David F. Wells, No Place for Truth (Eerdmans, 1993).
see the Appendix – Simeon and Wesley Prefatory Note
An ecclesiastical censure by the Roman Catholic Church withdrawing certain sacraments and Christian burial from a person or from all persons in a particular district.
Followers of Thomas Aquinas and Duns Scotus, part of a group known as "the Scholastics." – WHG
A National Synod held in Dordrecht (1618–1619), by the Dutch Reformed Church, to settle a controversy prompted by the Remonstrance
Articles, which promoted the views of the late Jacobus Arminius. The Synod rejected these Arminian views, and set forth Reformed doctrine, point by point, in a refutation that came to be called the Five points of Calvinism.
Acerbity refers to the bitterness or harshness of Owen's condemnation of Arminian arguments, and their blatant rejection of Reformation doctrine.
But it is mild compared with William Tyndale's Obedience of a Christian Man – 1528. What you hear is Owen's indignation, not his bitterness – his outrage, not his hatred – that the merit of Christ and the sovereignty of God should be so abused by the Arminian misportrayals of them. – WHG
Address to the Right Honorable The Lords and Gentlemen of the Committee for Religion
This committee was appointed by the House of Lords, March 12, 1640. It sometimes bears the name of the Committee of Accommodation, and consisted of ten earls, ten bishops, and ten barons. To prepare the subjects of discussion, some bishops and several divines of different persuasions were appointed a sub-committee. The duty of the committee was to examine all innovations in doctrine and discipline, illegally introduced into the church since the Reformation. See Neal's History, vol. 2:395. – ED.
Originally, "demandated to your particular care."
Originally, "reiglement."
That is, Roman Catholic bishops.
Here, censure refers to excommunication from the church.
A potentate is a powerful ruler, prince, or king; here Owen suggests they may lack restraint in their ambition to rule.
He alludes to the attempted invasion of England by the Spanish Armada in 1588. In France the civil wars on account of religion were terminated about 1628, when the Protestants secured the confirmation of the Edict of Nantes, but lost possession of the towns that had been given in guarantee for the faithful observance of it. – ED.
Sleid. Com.
John Diazius was a Spaniard, martyred in 1546. He was an ambassador with Bucer to the council at Ratsibon, and had let his reformationist views on religion be known to the Pope's factor, Peter Malvenda. Malvenda wrote the emperor's confessor about him. John's brother Alphonso, one of the Pope's lawyers, learned of John's opinions. He went to visit John, who was in Germany printing Bucer's book. Alfonso became distraught that John could not be dissuaded from the Reformation cause. Alphanso had brought an assassin with him, whom he sent to His brother in disguise with letters. As John rose in the morning to read the letters, the assassin struck him in the head with a hatchet, leaving it embedded there. He fled with Alphonso by horseback. They were finally caught, but papist lawyers stalled long enough to allow the emperor, who may have ordered the assassination, to intervene and hear the case himself. The murderers went unpunished. – John Foxe, Book of Martyrs Complete (Robt. Carter &
Bros., NYC, M.H. Seymour editor, 1855), p. 448
"So potent was religion in persuading to evil deeds."
Austin – that is, Augustine of Hippo (354-430). - WHG
"death in the pot, death in the pot." – i.e., it is a poisonous brew being stirred.
One who helps, encourages, or incites another.
Greg. Naz.
Profitentur Remonst, hasce ad promotionem causae sure artes adhibere, ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis, ut pro ingeniorum diversitate quosdam lacte din alant, alios solidiore cibo, etc. – Festus Hom. praestat ad specimen Con. Bel.
Hieron. Zanch. ad Holderum. Res. Miscel.
To the Christian Reader
Originally, "premonish."
The pope gave lands and the authority to rule over them in return for support, while the councils were paupers. The pope was able to bribe; the council was not. It was an "unworthy means" by which these lies were maintained, and for political ends.
To be deliberately ambiguous or unclear in order to mislead or withhold information.
Chapter 1: Of The Two Main Ends Aimed At By The Arminians, By Their Innovations In The Received
Doctrine Of The Reformed Churches
Eph 4:18; John 1:5; 1 Cor 2:14
John 6:42, 7:52. "Natura sic apparet vitiata ut hoc majoris vitii sit, non videre." – Aug.
Pelagianism; Semi-pelagianism; Scholasticism.
"In hac causa non judicant secundum aequitatem, sed secundum affectum commodi sui." – Luth, de Arbit. Serv.
Roughly, "since Christianity became dominant" – WHG
Roughly, "By steps they enter heaven."
"The Lord rebuke you, O Satan." – In his response to Zwingli's dispute at Zurich against the "real presence" of Christ in the communion elements,
Luther denounced him (Defensio Verborum Coenae) saying, "The Lord rebuke you, and put you to silence, O Satan; how bitterly you delude and deceive us." – F, Walsingham, A Search into Matters of Religion, 1843, p.
"The crow, stripped of its stolen colors, provokes our ridicule" – Horace (Roman Poet). See fn. 2, page 72.
Chapter 2: Of The Eternity And Immutability Of The Decrees Of Almighty God, Denied And Overthrown By The Arminians
That is, to move things that ought not to be moved.
Philippians lib. quod sit Deus immutabilis.
"In ordine volitorum divinorum, quaedam sunt quae omnem actum creaturae praece-dunt, quaedam quae sequuntur." – Corv, ad Molin., cap.
5. sect. 1, p. 67.
Johannes Arnoldi Corvinus (Ravens) (c.1582–1650) Dutch Remonstrant minister and jurist. Originally a Calvinist, he became a pupil of Jacobus
Arminius, and advocated Arminianism. In 1610 he signed the Five Articles of Remonstrance. After the Synod of Dort (1618-1619) rejected the Remonstrant Articles, he lost his church office. Later he became a lawyer in Amsterdam.
"Certum est Deum quaedam velle, quae non vellet nisi aliqua volitio humana antece-deret." – Armin., Antip., p. 211.
Originally, "proficere in pejus", to become worse and worse.
Nicolaas Grevinckhoven (Grevinchovius, Grevinghoven or Grevinchoven in German sources) (died 1632) was a Dutch Protestant minister, and a combative proponent of the Remonstrant party. While in Antwerp, he provided shelter for the Arminian, Hugo Grotius, father of International
Law, who had escaped from prison hidden in a chest of books in 1621.
"Multa tamen arbitror Deum velle; quae non vellet, adeoque nec juste velle posset, nisi aliqua actio creaturae praecederet." – Ad Ames., p. 24
"Deus facit vel non facit id ad quod, ex se et natura sua ac inclinatione propria est affectus, prout homo cum isto ordine conspirat, vel non conspirat." – Corv. ad Molin., cap. 5. ad sect. 3.
"Falsum est quod electio facta est ab seterno." – Rem. Apol., cap. 18. p.
190.
"Volitiones aliquae Dei cessant certo quodam tempore." – Episcop. Disp. de Vol. Dei., thes. 7
"Deus vult omnes salvos fieri, sed compulsus pertinaci et incorrigibili malitia quorundam, vult illos jacturam facere salutis." – Armin. Antip. fol.
195.
Bell. Amiss. Grat.; Armin. Antip. Rem. Apol.
"(Docent) unumquemque invariabilem vitae, ac morris protagh<n una cum ipso ortu, in lucern hanc nobiscum adferre." – Filii Armin. In Epist.
Ded. ad Examen Lib. Perk.
"Possunt homines etectionem suam irritam et frustraneam reddere." – Rem. Apol., cap. 9. p. 105.
Jackson, of the Divine Essence.
"Non mirum videri debet quod aliquando ex electis reprobi et ex reprobis electi fiant." – Welsin, de Of. Ch. Hom.
Or compliant – referring to Corvinus' statement (previous page) that God responds "as he finds man complying with or not complying with that order which God has appointed."
"Omnia Dei decreta, non sunt peremptoria, sed quaedam conditionata ac mutabilia." – Concio. ad Cler. Oxon. ann. 1641, Rem. Decla. Sent. in Synod., alibi passim. "Electio sicut et justificatio, et incerta et revocabilis, utramque vero conditionatam qui negaverit, ipsum quoque evangelium negabit." – Grevinch, ad Ames., pp. 136,137.
"Peremptory" means not allowing contradiction or refusal.
"Ad gloriam participandam pro isto tempore quo credunt electi sunt." – Rem. Apol., p. 190.
Pendent is "hanging" like grapes from a vine – suspended - pending.
Stubbornly persistent in wrongdoing.
"Decreta hypothetica possunt mutari, quia conditio respectu hominis vel prsestatur vel non praestatur, atque ita existit vel non existit. Et quum extitit aliquandiu, saepe existere desinit, et rursus postquam aliquandiu desiit, existere incipit." – Corv. ad Molin., cap. 5. sec. 10.
A sea channel characterized by turbulent and unpredictable currents.
"Dicique beatus – Ante obitum nemo," etc. – Ovid. For a man's final day is always to be waited for, and no one should be called blessed before his passing and his last funeral rites.
That is, classification, or label (elect or reprobate).
(Greek mythology) Proteus was a prophetic god who served Poseidon; he was capable of changing his shape at will.
"Quis enim comminetur poenam ei, quem peremptorio decreto a poena immunem esse vult ?" – Rem. Apol., cap. 17. p. 187.
Author of "God's Love to Mankind," p. 4, [a treatise written by Hoard.
Davenant, professor of divinity in Cambridge, and afterwards bishop of Salisbury, wrote in reply his "Animadversions" on it. Dr Hill, in his
Lectures on Divinity, pronounces this work of Davenant to be "one of the ablest defences of the Calvinistic system of predestination." – ED.]
"Every day I am in danger of death! This is as sure as my boasting in you, which I have in Christ Jesus our Lord." (NET)
"Quicquid operatur, operatur ut est."
Chapter 3: Of The Prescience Or Foreknowledge Of God, And How It Is Questioned And Overthrown By The Arminians
Come now, you who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit"; 14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. 15 Instead you ought to say, "If the Lord wills, we shall live and do this or that." (NKJ)
Dio<v d j otelei>eto boulh>, Hom – "God's will was done."
"Quaecunque possunt per creaturam fieri, vel cogitari, vel dici, et etiam quaecunque ipse facere potest, omnia cognoscit Deus, etiamsi neque sunt, neque erunt, neque fuerunt, scientia simplicis intelligentiae." – Aquin, p. q. 14, a. 9, c. Ex verbis apostoli, Rom 3, "Qui vocat ea quae non sunt tanquam ea quae sunt." Sic scholastici omnes. Fer. Scholast. Orthod. Speci. cap. in., alii passim. Vid. Hieron. Zanch. De Scientia Dei, lib. diatrib. 3., cap. 2, q. 5.
Vid. Sam. Rhaetorfort. Exercit. de Grat., ex. 1. cap. 4.
"Scientia visionis dicitur, quia ea quae videntur, apud nos habent esse distinctum extra videntem." – Aq. p. q. 14, a. 9, c.
"Res ipsae nullo naturae momento possibiles esse dicendae sunt priusquam a Deo in-telliguntur, scientia quae dicitur simplicis intelligentiae, ita etiam scientia quae dicitur visionis, et fertur in res futuras, nullo naturae momento, posterior statuenda videtur, ista futuritione, rerum; cum scientia," etc. – Dr Twiss. ad Errat. Vind. Grat.
"In eo differt praescientia intuitionis, ab ea, quae approbationis est, quod illa praesciat, quod evenire possibile est; hoc vero quod impossibile est non evenire." – Ferrius. Orthod. Scholast. Spoci. cap. 23. Caeterum posterior ista scientia non proprie dicitur a Ferrio scientia approbationis, illa enim est, qua Deus dicitur nosse quae amat et ap-probat; ab utraque altera distincta. Mat 7:23; Rom 11:2; 2 Tim 2:19. "Quamvis infinitorum numerorum, nullus sit numerus, non tamen est incomprehensibilis ei, cujus scientiae non est numerus." – Aug. de Civit. Dei, lib. 12. cap. 18.
"Quibusdam effectibus praeparavit causas necessarias, ut necessario eveniret, quibus-dam vero causas contingentes ut evenirent contingenter, secundum conditionem proximarum causarum." – Aquin. p. q. 28, a. 4, in Cor. Zanch. de Natur. Dei, lib. v., qu. 4, thes.
"Res et modos rerum" – Aquin.
"Cui praescientiam tollis, aufers divinitatem." – Hieron. ad Pelag., lib.
Notice how such ideas form the basis for Open Theism. Here Owen makes the case for classical theism: that God is immutable, immovable, and timeless. God fully determines the future; thus, humanity does not have independent free will, for it must be compatible with God's determining will. Open Theism makes the case for a personal God who is open to influence through the prayers, decisions, and actions of people. God knows everything that has been determined, as well as what has not yet been determined, but he remains "open" and responsive, changing course to accommodate the actions of men. Open theists do not believe that God does not know the future; rather, that the future does not exist to be known by anyone, including God.
"Deus ita omnium salutem ex aequo vult, ut illam ex aequo optet et desideret." – Corv. ad Molin., cap. 31. sect. 1
"Talis gratia omnibus datur quae sufficiat ad fidem generandam." – Idem, ibid, sect. 15.
"Pertinaci quorundam malitia compulsus." – Armin., ubi sup.
"Reprobatio populi Judaici fuit actio temporaria et quae bono ipsorum Judaeorum si modo sanabiles adhuc essent, animumque advertere vellent, servire poterat, utque ei fini serviret a Deo facta erat." – Rem. Apol., cap.
20. p. 221.
"Injustum est apud Deum vel non credentem eligere, vel credentem non eligere." – Rem. Apol.
A deceitful and unreliable scoundrel.
"Concedimus in Deo desideria, quae nunquam implentur." – Corv. Ad Molin., cap. v. sect. 2.
"Bona quaedam Deus optat et desiderat." – Rem. Confes., cap. 2. sect. 9.
"Dei spes et expectatio est ab hominibus elusa." – Rem. Scrip. Syn. in cap. v., Isaiah 5:1. "In eo vis argumenti est, quod Deus ab Israele obedientiam et sperarit, et expectarit." – Idem, ibid. "Quod Deus de elusa spe sua conqueratur." – Idem, ubi supra.
Disesteem: to have little or no respect for; to hold in contempt.
In other words, we make God out to be like a man, with similar passions and weaknesses.
"Deum futura contingentia, decreto suo determinasse ad alterutram partem (intellige quae a libera creaturae voluntate patrantur), falsum, absurdum, et multiplicis blasphemiae praevium abominor et exsecror." –
Armin. Declarat. Senten.
"Disquiri permittimus: – 1. Operosam illam quaestionem, de scientia futurorum contingentium absoluta et conditionata; 2. Etsi non negemus
Deo illam scientiam attribui posse; 3. Tamen an necessarium saluti sit ad hoc ut Deus recte colatur examinari permittimus; 4. Tum merito facessere debent a scholis et ecclesiis, intricatae et spinosae istae quaestiones quae de ea agitari solent – quomodo illa cum libertate arbitrii, cum seriis Dei comminationibus, aliisque actionibus, consistere possit: quae omnia crucem potius miseris mortalibus fixerunt, quam ad religionem cultumque divinum, momenti aliquid inquisitoribus suis attulerunt." – Episcopius,
Disput. 4. sect. 10.; Rem. Apol., pp. 43,44.
Tediously prolonged; written at great length.
Ames. Antisynod, p. 10.
"Deus suo modo aliquando metuit, hoc est, merito suspicatur et prudenter conjicit, hoc vel illud malum oriturum." – Vorsti. de Deo, p. 451.
"Deus non semper ex praescientia finem intendit." – Armin., Antip., p.
667; Corv. ad Molin., cap. 5. sect. 5.
"Cum et pater tradiderit filium suum, et ipse Christus corpus suum: et Judas dominum suum: cur in hac traditione Deus est pius, et homo reus, nisi quia in re una quam fecerunt, causa non fuit una propter quam fecerunt." – Aug., Epist. 48.
"Deus non particulatim, vel singillatim omnia videt, velut alternanter concepta, hinc illuc, inde huc, sed omnia videt simul." – Aug., lib. 15. de
Trinit., cap. 14. "In scientia divina nullus est discursus, sed omnia perfecte intelligit." – Tho., p. q. 14, a. 7. c.
Owen originally wrote the phrase in Greek: tou~ o[ti, and tou~ dio>ti.
Tilen. Syntag. de Attrib. Dei, thes. 22; Zanch. de Nat. Dei. Unumquodque quod est, dum est, necesse est, ut sit
Now a certain man drew a bow at random, and struck the king of Israel between the joints of his armor. (1Ki 22:34 NKJ)
"The dreadful eye of the Lord" Owen originally wrote in Greek: "gorgo<n o]mma tou~ despo>tou."
Chapter 4: Of The Providence Of God In Governing The World Diversely, Thrust From This Pre-Eminence By The Arminian Idol Of Free-Will
To express discontent; whine.
Qei>a pa>ntwn ajrch< di> h=v a[panta kai< e]sti kainei. – Theophrastus, apud Picum. Vid. Senecam de Provid. et Plotinum.
Greek Mythology: Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and gave birth to her first,
Artemis, by the help of whose midwifery she afterwards gave birth to Apollo.
"An actus divinae providentiae omnium rerum conservatrix, sit affirmativus po-tentiae, an tantum negativus voluntatis, quo nolit res ereatas perdere." – Rem. Apol., cap. 6.
"Providentia seu ratio ordinis ad finem duo praecipue continet: principium decernens seu ipsam rationem ordinis in mente divina, ipsi
Deo coaeternum, et principium exequens, quo suo modo, per debita media, ipsa in ordine et numero disponit." – Thom.
"That the works of God should be revealed in him." Joh 9.3
"Majestatem Dei dedecet scire per momenta singula, quot nascantur culices, quae pulicum et muscarum in terra multitudo." – Hieron, in cap.
1, Hab.
"Quis disposuit membra pulicis ac culicis, ut habeant ordinem suum, habeant vitam suam, habeant motum suum," etc. "Qui fecit in coelo angelum, ipse fecit in terra vermi culum, sed angelum in coelo pro habitatione coelesti, vermiculum in terra pro habitatione terrestri, nunquid angelum fecit repere in coeno, aut vermiculum in coelo," etc. – Aug., tom.
8, in Psalm 148.
That is, it would turn all creatures into domesticated animals.
Rem. Apol., cap. 6.
"Qui sic homines voluit esse liberos ut fecit sacrilegos." – Aug.
Ta< ejf j uJmi~n ouj th~v pronoi>av ajlla< tou~ hJmete>rou aujtezousi>ou. – Damascen.
"Deus influxu suo nihil confert creaturae, quo ad agendum incitetur ac adjuvetur." – Corv. ad Molin., cap. 3. sect. 15, p. 35.
"Quae Deus libere prorsus et contingenter a nobis fieri vult, ea potentius aut efficacius quam per modum voti aut desiderii, velle non potest. – Vorst.
Parasc., p. 4.
"Deinde etsi in isto casu destinatum aliquod consilium ac voluntas Dei determi-nata consideranda esset, tamen in omnibus actionibus et in its quidem quae ex deliberato hominum consilio et libera voluntate et male quidem fiunt, ita se rem habere inde concludi non possit, puta, quia hic nullum consilium et arbitrii libertas locum habent." – Corv. ad. Molin., cap. 3. sect. 14, p. 33.
"Respectu contingentiae quam res habent in se, tum in divina scientia Deo expectatio tribuitur." – Rem. Defen. Sent. in Act. Syn., p. 107.
Referring to the abducted Helen of Troy, whose beauty launched a thousand war-ships on a quest to retrieve her.
"Potentia voluntatis, ab omni interna et externa necessitate immunis debet mahere." – Rem. Confes., cap. 6. sect. 3. Vid. plura. Rem. Apol., cap. 6. p.
69, a.
"In arbitrio creaturae semper est vel influere in actum vel influxum suum suspendere, et vel sic, vel aliter influere." – Corv, ad. Molin., cap. 3. sect. 15.
"An conservatio ista sit vis sive actus petentiae an actus merus voluntatis negativus, quo vult res creatas non destruere aut annihilare – pesterius non sine magna veri specie affirmatur: locus ad Heb 1:3 inepte adducitur." –
Rem. Apol., cap. 6. sect. 1, p. 68, a.
"Curandum diligenter, ut Deo quidem universalis, homini vero particularis influxus in actus tribuatur, quo universalem Dei influxum, ad particularem actum determinet." – Corv, ad Molin., cap. 3. sect. 5.
"Ita concurrit Deus in agendo, cum hominis voluntate, ut istam pro genio suo agere et libere suas partes obire sinat." – Rem. Confes., cap. 6. sect. 3.
"Influxus divinus est in ipsum actum non in voluntatem." – Armin.
Antip., alii passim.
"Determinatio cum libertate vera nullo modo consistere potest." – Rem.
Apol., cap. 7. fol. 82
"Providentia divina non determinat voluntatem liberam ad unam contradictionis vel contrarietatis partem." – Armin. Artic. Perpen.
"So vast was the struggle" – from Virgil's Aeneid: "so vast was the struggle to found the race of Rome."
Infatuate: to cause to behave in an irrational way.
"Dominus dissipavit consilium quod dederat Achitophel agendo in corde Absolon, nt tale consilium repudiaret, et aliud quod ei non expediebat eligeret." – Aug, do Grat., et Lib. Arbit., cap. 20.
"Qui aliquid boni a Deo non effici affirmat, ille Deum esse negat: si namque vel tantillum boni a Deo non est: jam non omnis boni effector est eoque nec Deus." – Bucer. 3 cap. 9. ad Rom.
Chapter 5: Whether The Will And Purpose Of God May Be Resisted, And He Be Frustrated Of His Intentions
Originally the word was "acceptations" – what we accept to be true about it. It seems clear that Owen is referring to the way we conceive of God's will. His will is not many things, but only one thing, variously exercised to attain His ends.
Aquinas, p. q. 19, ar. ad. 1.
Aquin., q. g. 19, a. 11, c.
Durand, Dist. c. 48, q. 3.
The words "former" and "latter" evidently refer to the previous sentence – "former" corresponding with the revealed will, "latter" with the secret will of God. The order is reversed in the first clause of this sentence, and hence the author's meaning might be mistaken. – ED.
1 Samuel 15:22 NKJ Then Samuel said: "Has the LORD as great delight in burnt offerings and sacrifices, As in obeying the voice of the LORD?
Behold, to obey is better than sacrifice, And to heed than the fat of rams.
"Multi voluntatem Del faciunt, cum illam nituntur vitare, et resistendo impruden-ter obsequuntur divino consilio." – Greg. Moral., lib. 6. cap. 11.
Aug. Enchirid. ad Lauren., cap. 101.
"Ea sententia non continet apostoli verba, sed Judseorum objectionem ab apostolo rejectam." – Corv, ad Molin., cap. 3. per. 19.
Loquitur ex aliorum sentential – "the thing itself comes from another thought."
"Multa non fieri quae Deus fieri vult, vel non dubitamus." – Ibid, cap. 5:p.
"Multa fiunt quae Deus fieri non vult: nec semper fiunt quae ipse fiere vult." – Vorst. de Deo, p. 64.
"Ab homine esse agnoscimus, quod voluntatis (divinae) executio saepe suspendatur." – Corv., ubi sup. parag. 12; Episcop. Disput. Pri. De Volun.
Dei, corol. 5.
"Possumus Deo resistere, cum nos vult per gratiam suam convertere." – Rem. Coll. Hag., p. 193. "Objiciet quis, ergo illum suum finem Deus non est assecutus, respon-demus, nos hoc concedere." – Rem. Defens. Sent. in Synod., p. 256.
"Nobis certum est, Deum multorum salutem intendere, in quibus eam non assequitur." – Grevinch, ad Ames., p. 271.
"Vehemens est in Deo affectus ad homini benefaciendum." – Corv, ad Molin., cap. 5. sect. 8.
This is Owen's caustic humor; by making such an assertion, the Arminians are turning God into no more than a mother crow.
"Esse in Deo desideria quae non implentur concedimus." – Idem, sect. 9.
"Non decet ut Deus infinita sua potentia utatur ad id efficiendum, quo desiderio suo naturali fertur." – Armim Antip., p. 584.
"Deus eo fine et intentione remedium praeparavit, ut omnes ejus actu fierent participes, quamvis id non actu evenit." – Rem. Apol., cap. 7. fol.
86.
That is, kingdoms and governments come and go through the voluntary and willful actions of men; and yet God governs all.
"Ne credere cogamur aliquid omnipotentem Deum voluisse factumque non esse." – Aug. En., cap. 103.
Probably Diego Alvarez (1550-1635), who represented the Dominicans in a dispute concerning the heretical teachings of the Spanish Jesuit Luis de
Molina (from whom 'Molinism' arose, c.1558). A debate ensued (Congregatio de Auxiliis) that didn't end until 1607 when the Dominicans and the Jesuits agreed to disagree. By decree of the Inquisition in Dec 1611, intended to keep the peace between these two factions, no book could be published pro or con about efficacious grace without the consent of the Holy See. That prohibition lasted through most of the 17th century – although Thomas Aquinas' commentaries were often quoted by the Dominicans in opposition to Molinism.
Chapter 6: How The Whole Doctrine Of Predestination Is Corrupted By The Arminians
Prolixity: wordiness; long-winded about a subject. Considering Owen's penchant for wordiness, this is amusing.
"Electio non est ab aeterno." – Rem. Apol.
"Electio alia completa est, quae neminem spectat nisi immorientem.
Electio peremptoria totum salutis complementum et consummationem decernit, ideoque in objecto requirit totam consummatam fidei obedientiam." – Grevinch, ad Ames. p. 136, passim. dis. Nicolaas
Grevinckhoven (Grevinchovius, Grevinghoven or Grevinchoven in German sources) Dutch minister in Rotterdam (1601), died 1632. He attended the debate between Arminius and Gomarus in 1609, signed the Remonstrance of 1610, and attended the Hague Conference of 1611.
Noted for his ongoing debate with English Puritan William Ames c. 1610.
"Non agnoscimus aliam praedestinationem in evangelio patefactam, quam qua Deus decrevit credentes et qui in eadem fide perseverarent, salvos facere." – Rem. Coll. Hag., p. 34.
"Electionis fructum aut sensum in hac vita nullum agnosco." – Grevinch.
Episcop. Thes., p. 35; Epist. ad Walach., p. 38; Grevinch. ad Ames., p. 133.
"Electio alia completa est, quae neminem spectat nisi morientem, alia incompleta, quae omnibus fidelibus communis est; ut salutis bona sunt incompleta quae continu-antur, fide contlnuata, et abnegate, revocantur, sic electio est incompleta in hac vita, non peremptoria, revocabilis." –
Grevinch, ad Ames.
"Tres sunt ordines credentium et resipiscentium in Scripturis, novitli, credentes aliquandiu, perseverantes. Duo priores ordines credentium eliguntur vere quidem, at non prorsus absolute, nec nisi ad tempus, puta quamdiu et quatenus tales sunt," etc. – Rem. Confess., cap. 18, sect. 6,7.
Desultory: indefinite, wandering, jumping from one thing to another.
Aquinas Summa Theologica, Quest 23, Predistination; Art. 7 Obj. 3:
Augustine says (De Corr. et Grat. 13): "The number of the predestined is certain, and can neither be increased nor diminished." I answer that, The number of the predestined is certain. Some have said that it was formally, but not materially certain; as if we were to say that it was certain that a hundred or a thousand would be saved; not however these or those individuals. But this destroys the certainty of predestination; of which we spoke above (Article 6). Therefore we must say that to God the number of the predestined is certain, not only formally, but also materially. It must, however, be observed that the number of the predestined is said to be certain to God, not by reason of His knowledge, because, that is to say, He knows how many will be saved (for in this way the number of drops of rain and the sands of the sea are certain to God); but by reason of His deliberate choice and determination.
Owen also inserted the Latin here: re aut spe.
Referring to Oedipus Rex, Sophocles' play, in which Oedipus must solve the riddle of the Sphinx, which is the riddle of man.
"Nos negamus Dei electionem ad salutem extendere sese ad slngulares personas, qua singulares personas." – Rem. Coll. Hag., fol. 76.
Originally, "without difference." They assert that God has made faith possible for everyone universally, not just for some.
"Deus statuit indiscrimlnatim media ad fidem administrare, et prout has, vel illas personas, istis mediis credituras vel non credituras videt, ita tandem de illis statuit." – Corv. ad Tilen., 76.
"Ecclesiae tanquam sacrosancta doctrina obtruditur, Deum absolutissimo et immutabili decreto ab omni retro aeternitate, pro puro suo beneplacito, singulares quosdam homines, eosque, quoad caeteros, paucissimos, citra ullius obedientiae aut fidei in Chris-tum intuitum praedestinasse ad vitam." – Praefat. Lib. Armin. ad Perk.
"Nulla Deo tribui potest voluntas, qua ita velit hominem ullum salvari, ut salus inde illis constet certo et infallibiliter."--Armin. Antip., p. 583.
"Praedestinatio est praeparatio beneficiorum quibus certissime liberantur quicunque liberantur." – Aug, de Bono Per. Sen., cap. 14.
"Decretum electionis nihil aliud est quam decretum quo Deus constituit credentes in Christo justificare et salvare." – Corv, ad Tilen., p. 13.
That is, election implies that some are chosen out of all, not that all are chosen (meaning no choice was made).
"Ratio dilectionis personae est, quod probitas, tides, vel pietas, qua ex officio suo et prrescripto Dei ista persona praedita est, Deo grata sit." –
Rem. Apol., p. 18.
Gratis: by grace, or freely.
Hab 1:16 Therefore they sacrifice to their net, and burn incense to their drag, because by them their portion is large, and their food is plentiful.
"Rotunde fatemur, fidem in consideratione Dei in eligendo ad salutem antecedere, et non tauquam fracture electionis sequi." – Rem. Hag. Coll., p. 85.
Grevinch. ad Amea, p. 24; Corv. ad Molin., p. 260.
"Electionis et reprobationis causa unica vera et absoluta non est Dei voluntas, seal respectus obedientise et inobedientise." – Epis. Disput. 8.
"Cum peccatum pono causam merltoriam reprobationls, ne existlmato e contra me ponere justitiam causam meritoriam electionis." – Attain.
Antip.; Rein. Apol., p. 73.
This may refer to a work written by Samuel Hoard (1599–1658); he was originally a zealous Calvinist, but later an Arminian. That may be why
Owen says it was written "by one of ours."
God's Love, p. 6.
Legal righteousness is Christ's righteousness; evangelical righteousness is our own inherent righteousness (good works).
"Deum nullam creaturam preecise ad vitam ,eternam amare, nisi consideratam ut justam sire justitia legali sire evangelica" – Armin. Artic.
Perpend., fol. 21.
NKJ Romans 9:11 (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls)…
Vid. Prosp. ad Excep. Gen. ad Dub., 8,9. Vid. Car. de Ingratis., c. 2,3.
"Non potest defendi praedestinatlo ex operibus praevisis, nisi aliquid boni ponatur in homine justo, quo discernatur ab impio, quod non sit illi a Deo, quod sane patres omnes summa consensione rejiciunt." – Bellar, de Grat., et Lib. Arbit., cap. 14.
Desert: what we deserve; just punishment.
"Non ob aliud dicit, 'Non vos me eligistis, seal ego vos elegi,' nisi quia non elegerunt eumut eligeret eos; sed ut eligerent eum elegit eos." – Aug, de
Bono Perse, cap. 16.
William Perkins (1558–1602) – An influential and moderate Puritan clergyman and Cambridge theologian; he advocated doublepredestination, in line with Theodore Beza, which put him at odds with Arminius.
"Dicis electionem divinarn esse regulam fidei dandae vel non dandae; ergo, electio non est fidelium, sed tides electorum: seal liceat mihi tua bona venia hoc negare." – Armin. Antip., p. 221.
Sophistical: plausible but misleading.
Chapter 7: Of Original Sin And The Corruption Of Nature
Joseph. Antiq. Judeo., lib. 15. cap. 11, sect. 6.
Inculcate: to teach and impress by frequent repetitions or admonitions.
"Infantes sunt simpliees, et stautes in eodem statu in quo Adamus fuit ante lapsum." – Venat. Theol. re. et me., fol. 2.
Adolphus Venator, or de Jager; also called Tectander (c. 1565-1619), one of the leading Remonstrants; a confidant of Jacobus Arminius.
"Nec refert an infantes isti sint fidelium, an ethnicorum liberi, infantium enim, qua infantium, eadem est innocentia." – Rem. Apol., p. 87.
"Malum culpee non est, quia nasci plane est involuntarium," etc. – Ibid, p.
84.
Originally, "nefarious issues."
Babel-like.
1 Cor 7:14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy.
"Imbecillitas membrorum infantilium innocens est, non animus." – Aug.
To advance or set forth in court, as in "institute proceedings."
That is, sexual lust.
"The Spirit and his holiness" is inherent in believers, not in mankind.
The state of being vitiated (ruined in character or quality); a corrupted state; depravity.
Adamus in propria persona peceavit, et nulla est ratio cur Deus peccatum illud infantibus imputet." – Bor. in Artic. 31.
Nocent: guilty.
"Contra aequitatem est, ut quis reus agatur propter peccatum non suum, ut vere nocens judicetur, qui quoad propriam suam voluntatem innocens est." – Rem. Apol., c. 7. p. 84.
An old Saxon word denoting a fence or border. – ED.
"Contra naturam peccati est, ut censeatur peccatum, aut ut proprie in peccatum imputetur, quod propria voluntate commissure non est." –
Rem. Apol., c. 7. p. 84.
Exorbitance: exceeding the bounds of something.
"Omnes eramus unus ille homo." – Aug.
"Est voluntarium, voluntate primi originantis, non voluntate contrahentis: ratione naturm, non personm." – Thom, 1,2., q. 81, a.
"Absurdum est ut ex unius inobedientia multi actu inobedientes, facti essent." – Corr. ad Molin., cap. 7. sect. 8.
"Fatemur peccatum Adami, a Deo posse dici imputatum posteris ejus, quatenus Deus posteros Adami eidem malo, cui Adamus per peccatum obnoxium se reddidit, obnoxios nasci voluit; sive quatenus Deus, malum, quod Adamo inflictum erat in poenam, in posteros ejus dimanare et transire permisit." – Rem. Apol., p. 84.
"Peccatum itaque originale nec habent pro peccato proprie dicto, quod posteros Adami odio Dei dignos faciat, nec pro malo, quod per modum proprie dictae poenae ab Adamo in posteros dimanet sed pro infirmitate," etc. – Rem. Apol., fol. 84.
Pareeus., ad Rom. 5.
Sophistry: A deliberately invalid argument displaying ingenuity in reasoning in the hope of deceiving someone.
"Cure de aeterna morte loquuntur Remonstrantes in hac deAdamo quaestione, non intelligunt mortam illam, quae aeterna pcena sensus – dicitur," etc. – Rem. Apol., cap. 4. p. 57.
A commination is a formal denunciation that threatens divine punishment.
Penal: subject to punishment.
"An ullus omnino homo, propter peccatum originis solum damnetur, ac aeternis cruciatibus addicatur, merito dubitari potest: imo nullum ita damnari affirmare non veremur." – Corv, ad Molin., cap. 9. sect. 5.
"Verissimum est Arminium docere, perverse dici peccatum originis reum facere mortis." – Corv, ad Tilen., p. 888.
"Perverse dicitur peccatum originis, reum facere mortis, quum peccatum illud poena sit peccati actualis Adami." – Armin. Resp. ad Quaest. 9. a. 3.
The act of avoiding capture (especially by cunning) – the act of eluding.
"Deus neminem ob solum peccatum originis rejecit." – Episcop., disp. 9. thes. 2.
"Pro certo statuunt Deum nullos infantes, sine actualibus ac propriis peccatis morientes, aeternis cruciatibus destinare velle, aut jure destinare posse ob peccatum quod vocatur originis." – Rem. Apol., p. 87.
Originally, "distortures and distemperatures."
But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life. (Rev 21:27 NKJ)
Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. (Act 2:38 NKJ)
That is, owners or principals – we have an interest in it ourselves.
Psa 103.17; 105.8.
Chapter 8: Of The State Of Adam Before The Fall, Or Of Original Righteousness
That is, Adam and Eve before the fall.
"Ex ratione creationis homo habebat affectum ad ea quae vetabantur." – Corv. ad Molin., cap. 6. sect. 1.
"Deus homini repugnantiam indidit adversus legem." – Joh. Gest. In Synod. Confes.
"Homo non est idoneus cui lex feratur, quando in eo, ad id quod lege vetatur, non est propensio, ac inclinatio naturalis." – Corv. ad Molin., cap.
10. sect. 15. That is, man was created by God with a corrupt nature that was pre-inclined to sin.
"Inclinatio ad peccandum ante lapsum in homine fuit, licet non ita vehemens ac inordinata ut nunc est." – Armin. ad Artic. Respon.
"Justitia originalis instar fraeni fuit, quod preestabat internae concupiscentiae ordinationem." – Corv. ad Molin., cap. 8. sect. 1.
Collocutor: a person who talks or engages in conversation; these men were part of a group that met at the Leyden state college for the education of preachers in The Hague, on 14 January 1610, to draw up the Remonstrance Articles of Arminianism.
"In spirituali morte non separantur proprie dona spiritualia a voluntate, quia illa nunquam fuerunt ei insita." – Rem. Coll. Hag., p. 250.
"Vidi ego zelantem parvulum qui nondum loquebatur, et intuebatur pallidus, amaro aspectu colluctaneum suum." – Aug.
"Operatio quae simul incipit cum esse rei, est ei ab agente, a quo habet esse, sicut moveri sursum inest igni a generante." – Alvar., p. 199.
Chapter 9: Of The Death Of Christ, And Of The Efficacy Of His Merits
Redound: to return, accrue, or contribute.
Molin. Suffrag. ad Synod. Dordra.
That is, restricters.
This is sometimes referred to as the "sincere offer." Although not all are elect, we have no idea who the elect are. And we therefore make a sincere offer of the gospel promises to all people, without distinction.
An oblation is an offering to God.
Impetrate: to obtain by request or entreaty.
Originally versated about – probably from the Italian versaro: wrapped or twisted around.
Mat 11:25-26 NKJ At that time Jesus answered and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight."
Originally, Lib. Arbit. an abbreviation for the Latin liberum arbitrium, or "free will" in English.
"Immediata morris Christi effectio, ac passionis, illa est non actualis peccatorum ab his aut illis ablatio, non actualis remissio, non justificatio, non actualis horum aut illorum redemptio." – Armin. Antip., p. 76.
"Reconciliatio potentialis et conditionata non actualis et absoluta, per mortem Christi impetratur." – Corv. ad Molin., cap. 28. sect. 11.
"Remissionis, justificationis, et redemptionis, apud Deum impetratio, qua factum est, ut Deus jam possit, utpote justitia cui satisfactum est non obstante, hominibus peccatoribus peccata remittere." – Armin., ubi sup.
"Autoris mens non est alia, quam effuso sanguine Christi reconciliandi mundum Deo jus impetratum fuisse, et inito novo foedere et gratioso curn hominibus, Deum gratiae ostium omnibus denuo, poenitentiae ac verae in Christum fidei lege, adaperuisse." – Epistol. ad Wal., p. 93.
"Potuisset Deus, si ita sapientiae suae visum fuisset, operarios, Judaeos, vel alios etiam praeter fideles eligere, quia potuit aliam salutis conditionem, quam fidem in Christum exigere." – Grevinch, ad Ames., p. 415.
"Christus non est proprie mortuus ad aliquem salvandum." – Idem, ibid, p. 8.
"Postquam impetratio praestita ac peracta esset, Deo jus suum integrum mansit, pro arbitrio suo, eam applicare, vel non applicare; nec applicatio finis impetrationis proprie fuit, sed jus et potestas applicandi, quibus et qualibus vellet." – p. 9.
"Fides non est impetrata merito Christi," etc. – Corv. ad Molin., cap. 28. p.
419.
"Posita et praestita Christi morte et satisfactione, fieri potest, ut, nemine novi foederis conditionem prastante, nemo salvaretur." – Idem. Grevinch. ad Ames. p. 9.
Extenuate: to lessen the seriousness or extent of something.
"Impetratio salutis pro omnibus, est acquisitio possibilitatis, ut nimirum Deus, illaesa sua justitia, hominem peccatorem possit recipere in gratiam."
– Rem. Coll. Hag., p. 172.
"Pro Juda ac Petro mortuus est Christus, et pro Simone Mago et Juda tam quam pro Paulo et Petro." – Rem. Synod, p. 320.
An intentionally vague or ambiguous statement that deviates from or perverts the truth.
"Sic efficacia meriti Christi tota penes nos stabit, qui vocationem alioqui inefficacem, efficacem reddimus; sane, fieri aliter non potest." – Rem.
Apol., p. 93.
Chapter 10: Of The Cause Of Faith, Grace, And Righteousness
The ordinances are baptism and communion.
Reference to one of Horace's Epistles, addressed to Julius Florus, conveying advice to Celsus not to pilfer from other writers any longer, or those he robbed would return one day to claim their feathers. Like a crow stripped of its stolen splendor (furtivis nudata coloribus), he would become a laughing-stock. In Shakespeare's day, 'crows in other bird's feathers' meant literary theft and dishonest appropriation. – Shakespeare
Survey (Cambridge Univ. Press 1951, ed. Allardyce Nicoll), p. 65.
"Nihil ineptius, nihil vanius, quam regenerationem et fidem merito Christi tribuere; si enim Christus nobis meritus dicatur fidem et regenerationem, tum fides conditio esse non poterat quam a peccatoribus Deus sub comminatione morris aeternae exigeret." – Rem. Apol., cap. 8. p. 95.
"Si fides sit effectum meriti Christi, non potest esse actus officii nostri." – Idem.
Literally "burning ones", the word seraph is normally a synonym for serpents.
"Vain conversation" may also be translated, "aimless conduct" or "futile way of life."
Rem. Apol., ubi sup.; Corv. ad Molin., cap. 28. sect. 9.
Latin for "on and on."
Originally, "and that by an immediate collation…"
"Illud certissimum est, nec jubendum esse quod efficitur, nec efiiciendum quod jubetur. Stulte jubet et vult ab alio fieri aliquid, qui ipse quod jubet in eo efficere vult." – Rem. Apol., cap. 9. p. 105, a.
Prosper of Aquitaine (c. 390 – c. 455), a Christian writer and disciple of Saint Augustine of Hippo. (This is said sarcastically.)
"At exigua conclusione pene tu totum Pelagianum dogma confirmas, dicendo, nullius laudis esse ac meriti; si id in eo Christus quod ipse donaverat praetulisset." – Prosp. ad Collat., cap. 36.
"Da, Domine, quod jubes, et jube quod vis." – Aug.
"O Domine, doce nos quid agamus; quo gradiamur ostende; quid efficiamus operare." – Ben. Pap. in Concil. Legunstad.
"Multa in homine bona fiunt. quae non facit homo: nulla vero facit homo bona, quae non Deus praestet ut faciat." – Consil. Arau. 2. can. 20.
"Quoties enim bona agimus, Deus in nobis et nobiscum, ut operemur, operatur." – Can. 9.
"Anne conditionem quis serio et sapienter praescribet alteri, sub promisso praemii et poenae gravissimae comminatione, qui eam, in eo cui praescribit efficere vult! Haec actio tota ludicra, et vix scena digna est." – Rem. Apol., cap. 9. p. 105, a.
"Fides et conversio non possunt esse obedientia, si tantum ab aliquo, in alio, efficiantur." – Rem. Coll. Hag., p. 196.
"Absurdem est statuere Deum ant efficere per potentiam, aut procurare per sapientiam, ut electi ea faciant, quae ab ipsis, ut ipsi ea faciant, exigit et postulat." – Episcop., Disp. Pri. 8. thes. 7.
Eph 2:8; 2 Thess 1:11.
Apol., cap. 9. ubi. sup. – " Deum dona sua in nobis coronare, dictum hoc Augustini nisi cum grano salis accipiatur, neutiquam est admittendum." –
Idem, ibid p. 115.
"Atqui dices, sic servatores nostri essent omnes," – eodem sensu quo Christus – "saltem ex parte qui praeconio, miraculis, et exemplo salutis viam, confirmant; esto, quid tum? " – Rem. Apol., cap. 8. [p. 94.]
Rem. Apol., fol. 96.
Ipse viderit – He looks to himself.
"Petamus ut det quod ut habeamus jubet." – Aug.
"Virtutem autem nemo unquam acceptam deo retulit. Nimirum recte: propter virtutem enim jure laudamur, et in virtute recte gloriamur. Quod non contingeret, si id donum a Deo, non a nobis haberemus." – Cicero De
Nat. Deor. 3. 36,
Alvarez, Disput. 81., ubi Aug., Thom., alios, citat.
"Certum est nos facere cum facimus; sed ille facit ut faciamus." – Aug. de Grat., et Lib. Arbit., cap. xvi.
" – Neque id donum Dei esse fateamur, quoniam exigi audivimus a nobis, praemio vitae si hoc fecerimus oblato? Absit, ut hoc placeat participibus et defensoribus gratiae." – Aug, de Praedest. Sanc., cap. 20.
Coelestius calls our duties "merits," according to the phraseology of those days
"Tanta est erga homines bonitas Dei, ut nostra velit esse merita quae sunt ipsius dona." – Coelest. Epist. ad Ep. Gal., cap. 12.
"Non enim conturbat nos superbientium inepta querimonia; quia liberum arbitrium causantur auferri: si et principia, et profectus, et perseverantia in bonis usque ad finem Dei dona esse dicantur." – Prosp. ad Collat., p. 404.
Chapter 11: Whether Salvation May Be Attained Without The Knowledge Of, Or Faith In, Christ Jesus
"Certum est locum nullum esse, unde appareat fidem istam, sub Vet. Test., praeceptam fuisse ant viguisse." – Rem. Apol., cap. 7. p. 91.
"Consideretur omnis descriptio fidei Abrahae, Rom 4; et apparebit in illa Jesu Christi non fieri mentionem, expresse, sed illa tantum implicatione, quam explicare cuivis non est facile." – Armin. "Gavisus est videre natalem
Isaac, qui fuit typus mei." – Idem.
"Gentes sub Veteri Testamento viventes licet ipsis ista ratione qua Judaeis non fuit revelatum, non tamen inde continuo ex faedere absolute exclusae sunt, nec a salute praecise exclusi judicari debent, quia aliquo saltem mode vocantur." – Corv. Defens. Armin. ad Tilen., p. 107.
Bertius was a friend of Arminius, and spoke at his funeral in 1609. A controversy arose with Francis Gomarus, the chief opponent of Arminianism, on the basis of the published version of the funeral oration.
In 1612, against the advice of fellow Remonstrants, Bertius published Hymenaeus desertor, a Latin work that went further than Arminius in theology.
"Nego hanc propositionem: neminem posse salvari, quam qui Jesu Christo per veram fidem sit insitus." – Bert, ad Sibrand., p. 133.
"Ad hanc queestionem an unica via salutis, sit vita, passio, mors, resurrectio, et as-censio Jesu Christi? respondeo, Non." – Venat., apud
Fest. Hom. et Peltium.
Zulng. Profes. Fid. ad Reg. Gall.
Art. of the Church of Eng., art. xvii.
"Nihil magis repugnat fidei, quam sine fide salvum esse posse quempiam hominum." – Acost. de Indo. Salu. Proc.
Justus Lipsius (1547-1606) - Belgian classical philologist and Humanist, wrote a series of works designed to revive ancient Stoicism in a form compatible with Christianity. The most famous of these is De
Constantia ('On Constancy').
Isaac Casaubon (1559–1614) classical scholar and philologist, first in France and then later in England, regarded by many of his time as the most learned in Europe.
Caesar Baronius (1538–1607) an Italian Cardinal and ecclesiastical historian whose annals of the Church were error-ridden.
Aquin. 2, 2ae q. 2, a. 7, c. – " Christus nascitur ex virgine, et ego credo in eum. O sol, sub Irenae et Constantini temporibus iterum me videbis."
Irene of Greece (752-803) wife of the Byzantine emperor Leo IV. On his death in 780, Irene became guardian of their 10-year-old son, Constantine
VI, and co-emperor with him. Instrumental in bringing back icon-worship in the Orthodox church.
"Dum multum sudant nonnulli, quomodo Platonem faciant Christianum, se probant esse ethnicos." – Bern. Epist.
They had faith in "Christ to be manifested and dead" as we have faith in him "manifested and dead;" i.e. they looked forward to his coming and death; and so they placed their faith in the yet unfulfilled promises of God.
This faith was evidenced by Abraham who trusted God's promises, though he had no idea how they would or could be fulfilled (Heb 11:8, 11-12,
17-19).
Joh 5.46; Luk 16.16
Luke 24:25 Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 "Ought not the Christ to have suffered these things and to enter into His glory?"
Paradoqei>v ge, tw~n dia< Cristo<n ajnairouma>noin, ajpo< tou~ ai]matov ]Azel tou~ dsikai>ou. – Ignat. Epist. ad Ephes. [cap. 12.]
Pa>ntev ou=n eiJ a[gioi ejn Cristw~| ejsw>qhsan, ejlpi>santav eijv aujto<n kai< aujto<n ajmagei>nantev, kai< di j aujtou~ swthei>av e]tucon. – Epist, ad Philippians [cap. 5.]
"Non alia fide quemquam hominum, sive ante legem sive legis tempore, justificatum esse, credendum est, quam hac eadem qua Dominus Jesu," etc. – Prosp. ad Ob. 8., Gallorum. (Luk 19.10)
"Omnes ergo illos qui ab Abraham sursum versus ad primum hominem, generationis ordine conscribuntur, etsi non nomine, rebus tamen, et religione Christianos fuisse, si quis dicat, non mihi videtur errare." –
Euseb. Hist. Eccles., lib. 1. cap, 4.
Their rewards were either positive in this life, by outward prosperity, and inward calmness of mind – in that they were not all perplexed and agitated with furies, like Nero and Caligula – or else they were negative rewards in the life to come, by a diminution of the degrees of their torments: they will not be beaten with so many stripes (Luk 12.48).
Chapter 12: Of Free-Will, The Nature And Power Thereof
Hieron. ad Ruff
"Pelagius: Dogma quod – Pestifero vomuit coluber sermone Britannus." – Prosper. de Ingrat., cap. 1.
Adfuit, exhortante Deo provisa per orbem, Sanctorum pia cura patrum: – 1. Pestern subeuntem Prima recidit, Sedes Roma Petri. 2. Non segnior inde, orientis Rectorum cura emicuit. Synod. Palest. 3. Hieronymus libris valde excellentibus hostem Dissecuit. 4. Atticus Constantinop. 5. Duae
Synodi Africanae." – Prosper. de Ingrat.
"Concilium cui dux Aurelius ingeniumque Augustinus erat. Quem Christi gratia cornu Uberiore rigans, nostro lumen dedit aevo." – Prosp., ibid.
"Dixit Pelagius, quis est mihi Augustinus? Universi acclamabant blasphemantem in episcopum, ex cujus ore, dominus univerae Africae, unitatis indulserit felicitatem, non solum a conventu illo, sed ab omni ecclesia pellendum." – Oros. Apologet., p. 621, de Synod. Palest."Prae omnibus studium gerite libros. S. Aug. quos ad Prosp. et Hilar. scripsit, memoratis fratribus legendos iugerere," etc. – Epist. Synod. Byzac.
"Imo noverunt, non solum Romanam Africanamque ecclesiam, sod per omnes mundi partes, universae promissionis filios, cum doctrina hujus viri, sicut in tota fide, ita in gratiae confessione congruere." – Prosp. ad Rufin.
"Augustinum sanctae recordationis virum pro vita sua, et meritis, in nostra communione semper habuimus, nec unquam hunc sinistrae suspicionis saltem rumor suspexit." – Coelest., Epist. Ad Gal. Episcop. These I have cited to show what a heavy prejudice the Arminian cause lies under, being professedly opposite to the doctrine of St. Austin, and they continually slight his authority.
Homo non libertate gratiam, sed gratia libertatem, assequitur." – Aug.
"Libertas Arbitrii consistit in eo, quod homo, positis omnibus requisitis ad volendum, indifferens tamen sit, ad volendum vel nolendum, hoc vel illud." – Armin. Art. Perpend., p. 11.
"Voluntatem comitatur proprietas quaedam inseparabilis, quam libertatem vocamus; a qua voluntas dicitur potentia, quae positis omnibus praerequisitis ad agendum necessariis, potest velle et nolle, aut velle et non velle." – Remon. in Act. Synod, p. 16.
"Omnes irregeniti habent Lib. Arbit. et potentiam Spiritui Sancto resistendi, gratiam Dei oblatam repudiandi, consilium Dei adversus se contemrendi, evangelium gratiae repudiandi, ei qui cot pulsat non aperiendi." – Armin. Artic. Perpend.
To disdain; to value as little or nothing; to treat or regard with contempt.
"Positis omnibus operationibus gratiae, quibus Deus in conversione nostri uti possit, manet tamen conversio ita in nostra potestate libera, ut possimus non converti; hoc est, nosmet ipsos convertere vel non convertere." – Corv, ad Bog., p. 263.
"Non potest Deus Lib. Arbit. integrum servare, nisi tam peccare hominem sineret, quam bene agere." Corv, ad Molin., cap. 6.
"Semper Remonstrantes supponunt liberam obediendi potentiam et non obediendi; ut qui obediens est idcirco obediens censeatur, quia cum possit non obedire obedit tamen, et e contra." – Rem. Apol., p. 70.
"Quod si quis dicat omnes in universum homines, habere potentiam credendi si velint, et salutem consequendi: et hanc potentiam esse naturae hominum divinitus collatam, quo tuo argumento eum confutabis?" –
Armin. Antip., p. 272.
Plenary – full in all respects; complete and comprehensive.
Reference to the chimera of Greek mythology, suggesting that it is produced by a vivid imagination.
Abstracted – considered apart from God's decree.
"Lib. Arbit. est rei sibi placitae spontaneus appetitus." – Prosp, ad Collat., cap. 18, p. 379.
That is, if men had such a will, they would be God.
A peaceful dove cannot produce a fierce eagle.
"Class" was originally suppositum - A "person" is an individual instance of its suppositum (class) which includes all rational and irrational, living and non-living individuals.
Mat 10:29-30 "Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will. But the very hairs of your head are all numbered." Free-will is subject to this general principle of God's sovereignty.
Isa 26:12 "LORD, You will establish peace for us, for You have also done all our works in us."
"An ulla actio S. S. immediata in mentem aut voluntatem necessaria sit, aut in Scriptura promittatur ad hoc, ut quis credere possit verbo extrinsecus proposito, negativam tuebimur." – Episcop., Disput. Privat.
The meaning here is that God's grace must come before or anticipate his faith. 'Prevents' comes from the obsolete word prevene; hence the term
"prevenient grace," used by Arminians to refer to a universal and innate ability to believe the gospel.
Chapter 13: Of The Power Of Free-Will In Preparing Us For Our Conversion To God
"Adamus post lapsum potentiam credendi retinuit, et reliqui reprobi etiam in illo." – Grevinch. ad Ames., p. 188.
"Adamus non amisit vires eam obedientiam praestandi quae in novo foedere exigitur, prout puta ea consideratur formaliter, hoc est, prout novo foedere exacta est, nec potentiam credendi amisit; nec amisit potentiam, per resipiscentiam, ex peccato resurgendi." – Rem. Declar. Sent. in Synod., p. 107.
Fides vocatur opus Dei, quia Deus ipse id a nobis fieri postulat." – Rem.
Apol., cap. 10. p. 112.
"Ea quae de habituum infusione dicuntur, ante omnem fidei actum, rejiciuntur a nobis." – Epist, ad Wal., p. 67.
"Principium internum fidei a nobis in evangelio requisitum, esse habitum quendam divinitus infusum, cujus vi ac efficacitate voluntas determinetur; hoc negavi." – Grevinch, ad Ames., p. 324.
"Quid in eo positum est, quod homo discriminare seipsum dicitur? Nihil verius; qui fidem Deo praecipienti habet, is discrimiunt se ab eo qui Deo praecipienti fidem habere non vult." – Rem. Apol., cap. 14. p. 144.
Not to be refuted or overthrown; undeniable.
Thrust oneself in as if by force – essentially, to impose an unsolicited and unwarranted assertion on someone else.
"Ego meipsum discerno, cum enim Deo ac divinae praedeterminationi resistere possem, non restiti tamen. Atqui in eo quidni liceat mihi tanquam de meo gloriari? Quod enim potui Dei miserentis est, quod autem volui cum possem nolle, id meae potestatis est." – Grevinch, ad Ames., p. 253.
"Interdum Deus hanc vel illam gentem, civitatem, personam, ad evangelicae gratiae communionem vocat, quam ipse dignam pronuntiat comparative," etc. – Rein. Declarat. Sent. Synod.
"Illi, in quorum gratiam, Dominus Paulum in Corinthum misit, dicuntur Dei populus, quia Deum turn timebant, eique, secundum cognitionem quam de eo habebant, serviebant ex animo, et sic ad praedicationem Pauli," etc. – Corv. ad Molin. 3. sect. 27.
"Per legem, vel per piam educationem vel per institutionem – per haec enim hominem praeparari et disponi ad credendum, planissimum est." –
Rem. Act. Synod.
"Praecedit aliquid in peccatoribus, quo quamvis nondum justificati sunt, digni efficiantur justificatione." – Grevinch, ad Ames., p. 434.
"Tenendum est, veram conversionem praestationemque bonorum operum esse conditionem praerequisitam ante justificationem." – Filii Arm. Praef. ad cap. 7. ad Rem.
Chapter 14: Of Our Conversion To God
Prolix: tediously prolonged, or tending to speak or write at great length.
"Deus statuit salvare credentes per gratiam, id est, lenem ac suavem liberoque ipsorum arbitrio convenientem seu congruam suasionem, non per omnipotentem actionem seu motionem." – Armin. Antip., p. 211.
Corv. ad Molin. – "His ita expositis ex mente Augustini," etc. – Armin.
Antip. De Elec.
"Fatemur, aliam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem." – Rem. Act. Synod. ad Art. 4.
"Annuntiatio doctrinae evangelicae." – Popp. August. Port. p. 110.
"Operatur in nobis velle quod bonum est, velle quod sanctum est, dum nos terrenis cupiditatibus deditos mutorum more animalium, tantummodo praesentia diligentes, futurae gloriae magnitudine et praemiorum pollicitatione, succendit: alum revelatione sapientiae in desiderium Dei stupentem suscitat voluntatem, dum nobis suadet omne quod bonum est." – Pelag., ap. Aug. de Grat. Ch. cap. 10.
"Ut autem assensus hic eliciatur in nobis, duo in primis necessaria sunt: – 1. Argumenta talia ex parte Dei, quibus nihil verisimiliter opponi potest cur credibilia non sint. 2. Pia docilitas animique probitas." – Rem. Declar., cap. 17. sect. 1.
"Ut gratia sit efficax in actu secundo pendet a libera voluntate." – Rem.
Apol., p. 164.
"Imo ut confidentius again, dico effectum gratiae, ordinaria lege, pendere ab actu aliquo arbitrii." – Grevinch, ad Ames., p. 198.
"Manet semper in potestate Lib. Arbit. gratiam datam rejicere et subsequentem repudiare, quae gratia non est omnipotentis Dei actio, cui resisti a libero hominis arbitrio non possit." – Armin. Antip., p. 243.
In sensu diviso means, "considered separately" (in a separate sense).
Originally, "beget" which is to bring forth or give birth to; to generate or produce, especially offspring.
Viviification: the quality of being made active and spirited, alive and vigorous.
Appendix
That is, sufficient for all, efficient for the elect.