Latest / Bondage of the Will / 009 - Sections 91-110 Discussion Part II-b

Transcript

009 - Sections 91-110 Discussion Part II-b · Bondage of the Will

• 0:00
  Speaker 1: Sections ninety one through one hundred ten of the Bondage
• 0:04
  Speaker 1: of the Will by Martin Luther, translated by Henry Cole.
• 0:08
  Speaker 1: This Liebervots recording is in the public domain. Discussion second
• 0:12
  Speaker 1: part continued section ninety one. But let us also look
• 0:17
  Speaker 1: into Paul, who takes up this passage of Moses Romans nine.
• 0:21
  Speaker 1: How miserably is the diatribe tortured with that part of
• 0:24
  Speaker 1: the scripture, lest it should lose its hold of free will?
• 0:27
  Speaker 1: It puts on every shape. At one time it says
• 0:30
  Speaker 1: that there is a necessity of the consequence, but not
• 0:33
  Speaker 1: a necessity of the thing consequent. At another, that there
• 0:37
  Speaker 1: is an ordinary will or will of the Sign, which
• 0:40
  Speaker 1: may be resisted, and a will of decree which cannot
• 0:42
  Speaker 1: be resisted. At another, that those passages adduced from Paul
• 0:46
  Speaker 1: do not contend, for do not speak about the salvation
• 0:50
  Speaker 1: of man. In one place, it says that the prescience
• 0:53
  Speaker 1: of God does impose necessity, in another that it does
• 0:56
  Speaker 1: not impose necessity. Again, in another place it asserts that
• 1:00
  Speaker 1: grace prevents the will that it might will, and then
• 1:03
  Speaker 1: attends it as it proceeds, and brings it to a
• 1:06
  Speaker 1: happy issue. Here it states that the first cause does
• 1:10
  Speaker 1: all things itself, and directly afterwards that it acts by
• 1:13
  Speaker 1: second causes, remaining itself inactive. By these and the like
• 1:18
  Speaker 1: sportings with words, it does nothing but fill up its
• 1:21
  Speaker 1: time and at the same time obscure the subject point
• 1:24
  Speaker 1: from our sight, drawing us aside to something else. So
• 1:28
  Speaker 1: stupid and doltish does it imagine us to be, that
• 1:31
  Speaker 1: it thinks we feel no more interested in the cause
• 1:34
  Speaker 1: than it feels itself. Or as little children, when fearing
• 1:38
  Speaker 1: the rod or at play, cover their eyes with their
• 1:40
  Speaker 1: hands and think that as they see nobody themselves, nobody
• 1:44
  Speaker 1: sees them. So the diatribe, not being able to endure
• 1:48
  Speaker 1: the brightness, nay the lightning, of the most clear scriptures,
• 1:52
  Speaker 1: pretending by every kind of maneuver that it does not see,
• 1:55
  Speaker 1: which is in truth the case wishes to persuade us
• 1:58
  Speaker 1: that our eyes are also so covered that we cannot see.
• 2:01
  Speaker 1: But all these maneuvers are but evidences of a convicted
• 2:05
  Speaker 1: mind rashly struggling against invincible truth. That figment about the
• 2:09
  Speaker 1: necessity of the consequence, but not the necessity of the
• 2:12
  Speaker 1: thing consequent, has been before refuted. Let then Erasmus invent,
• 2:17
  Speaker 1: and invent again, cavill and cavill again, as much as
• 2:20
  Speaker 1: he will. If God foreknew that Judas would be a traitor,
• 2:24
  Speaker 1: Judas became a traitor of necessity. Nor was it in
• 2:27
  Speaker 1: the power of Judas, nor of any other creature, to
• 2:30
  Speaker 1: alter it or to change that will. Though he did
• 2:34
  Speaker 1: what he did willingly, not by compulsion, For that willing
• 2:38
  Speaker 1: of his was his own work, which God, by the
• 2:41
  Speaker 1: motion of his omnipotence, moved on into action, as he
• 2:45
  Speaker 1: does everything else. God does not lie, nor is he deceived.
• 2:49
  Speaker 1: This is a truth, evident and invincible. There are no
• 2:52
  Speaker 1: obscure or ambiguous words here. Even though all the most
• 2:56
  Speaker 1: learned man of all ages should be so blinded as
• 2:58
  Speaker 1: to think and say to the contrary, how much soever
• 3:02
  Speaker 1: therefore you may turn your back upon it. Yet the
• 3:05
  Speaker 1: convicted conscience of yourself and all men is compelled to
• 3:08
  Speaker 1: confess that if God be not deceived in that which
• 3:12
  Speaker 1: he foreknows, that which he foreknows must of necessity take place.
• 3:17
  Speaker 1: If it were not so, who could believe his promises?
• 3:20
  Speaker 1: Who would fear his threatenings? If what he promised or
• 3:23
  Speaker 1: threatened did not of necessity take place? Or how could
• 3:27
  Speaker 1: he promise or threaten if his prescience could be deceived
• 3:30
  Speaker 1: or hindered by our mutability. This all clear light of
• 3:34
  Speaker 1: certain truth manifestly stops the mouths of all, puts an
• 3:38
  Speaker 1: end to all questions, and forever settles the victory over
• 3:41
  Speaker 1: all evasive subtleties. We know, indeed, that the prescience of
• 3:45
  Speaker 1: man is fallible. We know that an eclipse does not
• 3:49
  Speaker 1: therefore take place because it is foreknown, but that it
• 3:52
  Speaker 1: is therefore foreknown because it is to take place. But
• 3:56
  Speaker 1: what have we to do with this prescience? We are
• 3:58
  Speaker 1: disputing about the prescience of God. And if you do
• 4:01
  Speaker 1: not ascribe to this the necessity of the consequent foreknown,
• 4:05
  Speaker 1: you take away faith and the fear of God. You
• 4:07
  Speaker 1: destroy the force of all the divine promises and threatenings,
• 4:10
  Speaker 1: and thus denied Divinity itself. But however, the diatribe itself,
• 4:15
  Speaker 1: after having held out for a long time and tried
• 4:18
  Speaker 1: all things, and being pressed hard by the force of
• 4:20
  Speaker 1: the truth, at last confesses my sentiment, saying section ninety two.
• 4:26
  Speaker 1: The question concerning the will and predestination of God is
• 4:29
  Speaker 1: somewhat difficult. For God wills those same things which he foreknows.
• 4:34
  Speaker 1: And this is the substance of what Paul subjoins. Who
• 4:37
  Speaker 1: hath resisted his will? If he have mercy on whom
• 4:40
  Speaker 1: he will, and harden whom he will. For if there
• 4:43
  Speaker 1: were a king who could effect whatever he chose, and
• 4:46
  Speaker 1: no one could resist him, he would be said to
• 4:49
  Speaker 1: do whatsoever he willed. So the will of God, as
• 4:53
  Speaker 1: it is the principal cause of all things which take place,
• 4:56
  Speaker 1: seems to impose a necessity on our will. Thus the
• 4:59
  Speaker 1: die tribe. At last, then I give thanks to God
• 5:03
  Speaker 1: for a sound sentence in the diatribe, where now then
• 5:07
  Speaker 1: is free will? But again this slippery eelds twisted aside
• 5:11
  Speaker 1: in a moment saying, But Paul does not explain this point.
• 5:15
  Speaker 1: He only rebukes the disputer. Who art thou o man
• 5:19
  Speaker 1: that repliest against God? Romans nine twenty oh notable evasion?
• 5:25
  Speaker 1: Is this the way to handle the holy scriptures? Thus
• 5:28
  Speaker 1: to make a declaration upon one's own authority and out
• 5:31
  Speaker 1: of one's own brain without a scripture, without a miracle, nay,
• 5:34
  Speaker 1: to corrupt the most clear words of God? What does
• 5:38
  Speaker 1: not Paul explain that point? What does he? Then? He
• 5:41
  Speaker 1: only rebukes the disputer says the diatribe, and is not
• 5:45
  Speaker 1: that rebuke the most complete explanation for what was inquired
• 5:49
  Speaker 1: into by that question concerning the will of God? Was
• 5:52
  Speaker 1: it not this, whether or not it imposed a necessity
• 5:55
  Speaker 1: on our will? Paul then answers that it is thus
• 6:00
  Speaker 1: he will have mercy on whom he will have mercy,
• 6:03
  Speaker 1: and whom he will he hardeneth. It is not of
• 6:07
  Speaker 1: him that willeth, nor of him that runneth, but of
• 6:09
  Speaker 1: God that showeth mercy Romans nine fifteen through sixteen and eighteen. Moreover,
• 6:15
  Speaker 1: not content with this explanation, he introduces those who murmur
• 6:20
  Speaker 1: against this explanation in their defense of free will, and
• 6:23
  Speaker 1: prate that there is no merit allowed, that we are
• 6:25
  Speaker 1: damned when the fault is not our own and the like,
• 6:28
  Speaker 1: and stops their murmuring and indignation, saying, thou wilt say, then,
• 6:33
  Speaker 1: why doth he yet find fault? For who hath resisted
• 6:36
  Speaker 1: his will? Romans nine nineteen. Do you not see that
• 6:40
  Speaker 1: this is addressed to those who, hearing that the will
• 6:43
  Speaker 1: of God imposes necessity on us, say why doth he
• 6:47
  Speaker 1: yet find fault? That is, why does God thus insist?
• 6:51
  Speaker 1: Thus urge? Thus exact, Thus find fault? Why does he accuse?
• 6:57
  Speaker 1: Why does he reprove as though we men could do
• 7:00
  Speaker 1: what he requires if we would, He has no just
• 7:03
  Speaker 1: cause for thus finding fault. Let him rather accuse his
• 7:07
  Speaker 1: own will. Let him find fault with that. Let him
• 7:10
  Speaker 1: press his requirement upon that. For who hath resisted his will?
• 7:14
  Speaker 1: Who can obtain mercy if he wills not? Who can
• 7:17
  Speaker 1: become softened if he wills to harden? It is not
• 7:20
  Speaker 1: in our power to change his will, much less resisted.
• 7:23
  Speaker 1: Where he wills us to be hardened by that will.
• 7:26
  Speaker 1: Therefore we are compelled to be hardened, whether we will
• 7:29
  Speaker 1: or no. If Paul had not explained this question, and
• 7:33
  Speaker 1: had not stated to a certainty that necessity is imposed
• 7:36
  Speaker 1: on us by the prescience of God, what need was
• 7:39
  Speaker 1: there for his introducing the murmurs and complainers saying that
• 7:43
  Speaker 1: his will cannot be resisted. For who would have murmured
• 7:46
  Speaker 1: or been indignant if he had not found necessity to
• 7:50
  Speaker 1: be stated? Paul's words are not ambiguous where he speaks
• 7:54
  Speaker 1: of resisting the will of God? Is there anything ambiguous
• 7:57
  Speaker 1: in what resisting is or what his will is? Is
• 8:01
  Speaker 1: it at all ambiguous concerning what he is speaking when
• 8:04
  Speaker 1: he speaks concerning the will of God. Let the myriads
• 8:07
  Speaker 1: of the most approved doctors be blind. Let them pretend,
• 8:11
  Speaker 1: if they will, that the scriptures are not quite clear,
• 8:15
  Speaker 1: and that they tremble at a difficult question. We have
• 8:18
  Speaker 1: words the most clear, which plainly speak, Thus he will
• 8:22
  Speaker 1: have mercy on whom he will have mercy, and whom
• 8:25
  Speaker 1: he will he hardeneth. And also, thou wilt say to me,
• 8:29
  Speaker 1: then why doth he yet complain? For who hath resisted
• 8:32
  Speaker 1: his will? The question therefore is not difficult, Nay, nothing
• 8:37
  Speaker 1: can be more plain to common sense than that this
• 8:40
  Speaker 1: conclusion is certain, stable, and true. If it be pre
• 8:44
  Speaker 1: established from the scriptures that God neither errs nor is deceived,
• 8:49
  Speaker 1: then whatever God foreknows must of necessity take place. It
• 8:53
  Speaker 1: would be a difficult question, indeed, nay, an impossibility, I confess,
• 8:58
  Speaker 1: if you should attempt to establish both the prescience of
• 9:00
  Speaker 1: God and the free will of man. For what could
• 9:03
  Speaker 1: be more difficult, nay, a greater impossibility than to attempt
• 9:07
  Speaker 1: to prove that contradictions do not clash, or that a
• 9:11
  Speaker 1: number may at the same time be both nine and ten.
• 9:15
  Speaker 1: There is no difficulty on our side of the question.
• 9:18
  Speaker 1: But it is sought for and introduced, just as ambiguity
• 9:21
  Speaker 1: and obscurity are sought for and violently introduced into the scriptures.
• 9:26
  Speaker 1: The Apostle therefore restrains the impious, who are offended at
• 9:29
  Speaker 1: these most clear words, by letting them know that the
• 9:32
  Speaker 1: divine will is accomplished by necessity in us, and by
• 9:36
  Speaker 1: letting them know also that it is defined to a
• 9:39
  Speaker 1: certainty that they have nothing of liberty or free will left,
• 9:44
  Speaker 1: but that all things depend upon the will of God alone.
• 9:47
  Speaker 1: But he restrains them in this way by commanding them
• 9:51
  Speaker 1: to be silent and to revere the majesty of the
• 9:53
  Speaker 1: divine power and will over which we have no control,
• 9:57
  Speaker 1: but which has over us a full control to do
• 9:59
  Speaker 1: what it will. And yet it does us no injury,
• 10:03
  Speaker 1: seeing that it is not indebted to us, It never
• 10:06
  Speaker 1: received anything from us, It never promised us anything but
• 10:09
  Speaker 1: what itself pleased and willed Section ninety three. This therefore
• 10:14
  Speaker 1: is not the place. This is not the time for
• 10:17
  Speaker 1: adoring those Querichian caverns, but for admiring the true majesty
• 10:21
  Speaker 1: in its to be feared, wonderful and incomprehensible judgments, and
• 10:26
  Speaker 1: saying Thy will be done in earth as it is
• 10:29
  Speaker 1: in heaven Matthew six'. Ten whereas we are nowhere more
• 10:34
  Speaker 1: irreverent and rash than in trespassing and arguing upon these
• 10:37
  Speaker 1: very inscrutable mysteries and. Judgments and while we are pretending
• 10:41
  Speaker 1: to a great reverence in searching the holy, scriptures those
• 10:45
  Speaker 1: Which god has commanded to be, searched we search not
• 10:48
  Speaker 1: but those Which he has forbidden us to search. Into
• 10:51
  Speaker 1: those we search, into and none, Other and that with
• 10:55
  Speaker 1: an unceasing, temerity not to say? Blasphemy for is it
• 10:59
  Speaker 1: not search with temerity when we attempt to make the
• 11:02
  Speaker 1: all free prescience Of god to harmonize with our, freedom
• 11:06
  Speaker 1: prepare to derogate prescience From god rather than lose our own?
• 11:09
  Speaker 1: Liberty is it not temerity When he imposes necessity upon
• 11:13
  Speaker 1: us to, say with murmurings and, Blasphemies why doth he
• 11:17
  Speaker 1: yet find? Fault for who hath Resisted his? Will romans nine.
• 11:21
  Speaker 1: Nineteen where is The god by nature most? Merciful where
• 11:25
  Speaker 1: is he who willeth not the death of a? Sinner
• 11:28
  Speaker 1: Has he then created us for this very? Purpose only
• 11:31
  Speaker 1: that he might delight himself in the torments of, men
• 11:34
  Speaker 1: and many things of the same, kind which will be
• 11:37
  Speaker 1: howled forth by the damned in hell to all. Eternity but,
• 11:40
  Speaker 1: however natural reason herself is compelled to confess that The
• 11:44
  Speaker 1: living And True god must be such an one as
• 11:47
  Speaker 1: by his own liberty to impose necessity on. Us for
• 11:52
  Speaker 1: he must be a ridiculous, god or idle, rather who did,
• 11:55
  Speaker 1: not to a certainty foreknow the, future or was liable
• 11:58
  Speaker 1: to be deceived in events when even The gentiles ascribed
• 12:01
  Speaker 1: to Their god's fate. Inevitable and he would be equally
• 12:05
  Speaker 1: ridiculous if he could not do and did not all,
• 12:08
  Speaker 1: things or if anything could be done without. Him if
• 12:12
  Speaker 1: then the prescience and omnipotence Of god be, granted it
• 12:15
  Speaker 1: naturally follows as an irrefragable consequence that we neither were
• 12:19
  Speaker 1: made by, ourselves nor live by, ourselves nor do anything by,
• 12:23
  Speaker 1: ourselves but by his. Omnipotence and Since he at the
• 12:27
  Speaker 1: first foreknew that we should be, such and Since he
• 12:31
  Speaker 1: has made us, such and moves and rules over us as,
• 12:34
  Speaker 1: such HOW i, ask can it be pretended that there
• 12:37
  Speaker 1: is any liberty in us to do in any respect
• 12:40
  Speaker 1: otherwise than he at first, foreknew and now proceeds in.
• 12:44
  Speaker 1: Action wherefore the prescience and omnipotence Of god are diametrically
• 12:49
  Speaker 1: opposite to our free. Will and it must be that
• 12:52
  Speaker 1: Either god is deceived in his prescience and errs in his,
• 12:56
  Speaker 1: action which is, impossible or we act and are acted
• 12:59
  Speaker 1: upon according to his prescience and. Action but by the
• 13:03
  Speaker 1: omnipotence Of, GOD i mean not that power by which
• 13:07
  Speaker 1: he does not many things that he could, do but
• 13:09
  Speaker 1: that actual power by which he powerfully works all in,
• 13:13
  Speaker 1: all in which sense the scripture calls him. Omnipotent this
• 13:17
  Speaker 1: omnipotence and prescience Of, GOD i, say utterly abolishes the
• 13:20
  Speaker 1: doctrine of free. Will no pretext can here be framed
• 13:24
  Speaker 1: about the obscurity of the scripture or the difficulty of
• 13:27
  Speaker 1: the subject. Point the words are most clear and known
• 13:31
  Speaker 1: to every, schoolboy and the point is plain and, easy
• 13:34
  Speaker 1: and stands proved by judgment of common. Sense so that
• 13:37
  Speaker 1: the series of, ages of, times or of, persons either
• 13:41
  Speaker 1: writing or teaching to the, contrary be it as great
• 13:44
  Speaker 1: as it may amounts to nothing at All section ninety.
• 13:48
  Speaker 1: Four but it is this that seems to give greatest
• 13:51
  Speaker 1: offense to common sense or natural, reason that The, god
• 13:54
  Speaker 1: who is set forth as being so full of mercy and,
• 13:56
  Speaker 1: goodness should of his mere will leave, men hardened them
• 14:00
  Speaker 1: and damned, them as though he delighted in the sins
• 14:03
  Speaker 1: and in the great and eternal torments of the. Miserable
• 14:06
  Speaker 1: to think thus Of god seems, iniquitous, cruel. Intolerable and
• 14:11
  Speaker 1: it is this that has given offense to so many
• 14:14
  Speaker 1: and great, men of so many, ages and who would
• 14:17
  Speaker 1: not be. OFFENDED i myself have been offended more than,
• 14:20
  Speaker 1: once even unto the deepest abyss of, desperation nay so
• 14:24
  Speaker 1: far as even to wish THAT i had never been
• 14:27
  Speaker 1: born a, man that, is BEFORE i was brought to
• 14:30
  Speaker 1: know how healthful that desperation, was and how near it
• 14:33
  Speaker 1: was unto. Grace here it is that there has been
• 14:37
  Speaker 1: so much toiling and laboring to excuse the goodness Of
• 14:40
  Speaker 1: god and to accuse the will of. Man here it
• 14:43
  Speaker 1: is that distinctions have been invented between the ordinary will
• 14:47
  Speaker 1: Of god and the absolute will Of, god between the
• 14:50
  Speaker 1: necessity of the consequence and the necessity of the thing,
• 14:52
  Speaker 1: consequent and many other inventions of the same kind by
• 14:57
  Speaker 1: which nothing has ever been effected but in imposition upon
• 15:00
  Speaker 1: the unlearned by vanities of words and by oppositions of,
• 15:04
  Speaker 1: science falsely so. Called for after, all a conscious conviction
• 15:08
  Speaker 1: has been left deeply rooted in the, heart both of
• 15:11
  Speaker 1: the learned and the, unlearned if, ever they have come
• 15:14
  Speaker 1: to an experience of these, things and the knowledge that
• 15:17
  Speaker 1: our necessity is a consequence that must follow upon the
• 15:21
  Speaker 1: belief of the prescience and omnipotence Of, god and even natural. Reason,
• 15:26
  Speaker 1: herself who is so offended at this, necessity and who
• 15:29
  Speaker 1: invents so many contrivances to take it out of the,
• 15:32
  Speaker 1: way is compelled to grant it upon her own, conviction
• 15:36
  Speaker 1: from her own, judgment even though there were no scriptures at.
• 15:39
  Speaker 1: All for all men find these sentiments written in their,
• 15:42
  Speaker 1: hearts and they acknowledge and approve, them though against their,
• 15:46
  Speaker 1: will whenever they hear them treated. On first That god is,
• 15:50
  Speaker 1: omnipotent not only in power but in, action AS i said,
• 15:54
  Speaker 1: before and that if it were not, so he would
• 15:58
  Speaker 1: be a Ridiculous. God and next That he knows and
• 16:02
  Speaker 1: foreknows all, things and neither can err nor be. Deceived
• 16:07
  Speaker 1: these two points then being granted by the hearts and
• 16:09
  Speaker 1: minds of all they are at once compelled from an
• 16:12
  Speaker 1: inevitable consequence to admit that we are not made from
• 16:16
  Speaker 1: our own, will but from, necessity and, moreover that we
• 16:20
  Speaker 1: do not what we will according to the law of free,
• 16:23
  Speaker 1: will but As god foreknew and proceeds in action according
• 16:27
  Speaker 1: to his infallible and immutable counsel and. Power wherefore it
• 16:31
  Speaker 1: is found written alike in the hearts of all, men
• 16:34
  Speaker 1: that there is no such thing as free, will though
• 16:37
  Speaker 1: that writing be obscured by so many contending disputations and
• 16:41
  Speaker 1: by the great authority of so many, men who, have
• 16:43
  Speaker 1: through so many, ages taught, otherwise even as every other law,
• 16:48
  Speaker 1: also which according to the testimony Of, paul is written
• 16:51
  Speaker 1: in our, hearts is then acknowledged when it is rightly set,
• 16:54
  Speaker 1: forth and then obscured when it is confused by wicked
• 16:57
  Speaker 1: teachers and drawn aside by other. Opinions section ninety. FIVE
• 17:03
  Speaker 1: i now return To. Paul if he does Not romans
• 17:06
  Speaker 1: nine explain this, point nor clearly state our necessity from
• 17:11
  Speaker 1: the prescience and will Of, god what need was there
• 17:13
  Speaker 1: for him to introduce the similitude of the potter who
• 17:17
  Speaker 1: of the same lump of clay makes one vessel unto
• 17:20
  Speaker 1: honor and another unto Dishonor romans nine twenty. One what
• 17:25
  Speaker 1: need was there for him to observe that the thing?
• 17:27
  Speaker 1: Formed does not say to him that formed, it why
• 17:30
  Speaker 1: hast thou made? Me thus Twenty he is there speaking of,
• 17:34
  Speaker 1: men and he compares them to, clay And god to a.
• 17:37
  Speaker 1: Potter this similitude therefore stands coldly. Useless nay is introduced
• 17:42
  Speaker 1: ridiculously and in, vain if it be not his sentiment
• 17:46
  Speaker 1: that we have no liberty. Whatever, nay the whole of
• 17:50
  Speaker 1: the argument Of, paul wherein he defends, grace is in,
• 17:53
  Speaker 1: vain for the design of the whole epistle is to
• 17:57
  Speaker 1: show that we can do nothing even when we seem
• 17:59
  Speaker 1: to do. Well and, he in the same epistle testifies
• 18:03
  Speaker 1: where he says That, israel which followed after, righteousness did
• 18:06
  Speaker 1: not attain unto, righteousness but that The, gentiles which followed
• 18:10
  Speaker 1: not after, it did attain unto. It romans nine thirty
• 18:13
  Speaker 1: through thirty, one concerning WHICH i shall speak more at large,
• 18:17
  Speaker 1: hereafter WHEN i produce my. Forces the fact is the
• 18:22
  Speaker 1: diatribe designedly keeps back the body Of paul's argument and
• 18:25
  Speaker 1: its scope and comfortably satisfies itself with prating upon a
• 18:30
  Speaker 1: few detached and corrupted. Terms nor does the exhortation Which
• 18:34
  Speaker 1: paul afterwards Gives romans eleven at all help the, diatribe
• 18:38
  Speaker 1: where he, saith thou standest by, faith be not high
• 18:42
  Speaker 1: minded twenty, Again and, they, also if they shall, believe
• 18:47
  Speaker 1: shall be grafted in and so forth twenty. Three for
• 18:50
  Speaker 1: he says nothing there about the ability of, man but
• 18:53
  Speaker 1: brings forth imperative and conditional, expressions and what effect they
• 18:58
  Speaker 1: are intended to produce has been fully shown. Already, Moreover, paul,
• 19:03
  Speaker 1: there anticipating the boasters of free, will does not say
• 19:07
  Speaker 1: they can, believe but he Saith god is able to
• 19:10
  Speaker 1: graft them in again twenty. Three to be, brief the
• 19:15
  Speaker 1: diatribe moves along with so much hesitation and so lingeringly
• 19:19
  Speaker 1: in handling these passages Of, paul that its conscience seems
• 19:22
  Speaker 1: to give the lie to all that it. Writes for
• 19:25
  Speaker 1: just at the point where it ought to have gone
• 19:28
  Speaker 1: on to the, proof it for the most part stops
• 19:31
  Speaker 1: short with a but of this, Enough BUT i shall
• 19:34
  Speaker 1: not now proceed with. This but this is not my present.
• 19:37
  Speaker 1: Purpose but here they would have said so and, so
• 19:41
  Speaker 1: and many evasions of the same, kind and it leaves
• 19:44
  Speaker 1: off the subject just in the, middle so that you
• 19:47
  Speaker 1: are left in uncertainty whether it wished to be understood
• 19:50
  Speaker 1: as speaking on free, will or whether it was only
• 19:52
  Speaker 1: evading the sense Of paul by means of vanities of.
• 19:55
  Speaker 1: Words and all this is being just in its, character
• 19:59
  Speaker 1: as not having a suurious thought upon the cause in
• 20:01
  Speaker 1: which it is. Engaged but as for, ME i dare
• 20:04
  Speaker 1: not be thus, cold thus always on the tiptoe of,
• 20:07
  Speaker 1: policy or thus move to and fro as a read
• 20:10
  Speaker 1: shaken by the. WIND i must assert with, certainty with,
• 20:14
  Speaker 1: constancy and with ardor and prove WHAT i assert, solidly
• 20:19
  Speaker 1: appropriately and Fully section ninety. Six and, now how excellently
• 20:25
  Speaker 1: does the diatribe preserve liberty and harmony with necessity where it,
• 20:29
  Speaker 1: says nor does all necessity exclude free? Will for, Instance
• 20:34
  Speaker 1: god The father begets the son of, necessity but yet
• 20:38
  Speaker 1: he begets him willingly and, freely seeing that he is not.
• 20:41
  Speaker 1: Forced AM i HERE i pray you disputing about compulsion and?
• 20:46
  Speaker 1: Force HAVE i not said in all my books again
• 20:49
  Speaker 1: and again that my dispute on this subject is about
• 20:52
  Speaker 1: the necessity of. IMMUTABILITY i know that The father begets,
• 20:57
  Speaker 1: willingly and That judas willingly. Betrayed BUT i say this
• 21:02
  Speaker 1: willing in the person Of judas was decreed to take
• 21:05
  Speaker 1: place from immutability and, certainty If god foreknew, it or
• 21:10
  Speaker 1: if men do not yet understand WHAT i, MEAN i
• 21:13
  Speaker 1: make two, necessities the one a necessity of force in
• 21:17
  Speaker 1: reference to the, act the other a necessity of immutability
• 21:21
  Speaker 1: in reference to the. Time let, him, therefore who wishes
• 21:25
  Speaker 1: to hear WHAT i have to, say understand THAT i
• 21:28
  Speaker 1: here speak of the, latter not of the. Former that,
• 21:31
  Speaker 1: IS i do not dispute Whether judas became a traitor
• 21:34
  Speaker 1: willingly or, unwillingly but whether or not it was decreed
• 21:38
  Speaker 1: to come to pass That judas should will to Betray
• 21:41
  Speaker 1: christ at a certain time infallibly predetermined Of. God but
• 21:45
  Speaker 1: only listen to what the diatribe says upon this, point
• 21:49
  Speaker 1: with reference to the immutable prescience Of, God judas was
• 21:52
  Speaker 1: of necessity to become a. Traitor, Nevertheless judas had it
• 21:56
  Speaker 1: in his power to change his own. Will thus thou, understand, friend,
• 22:01
  Speaker 1: diatribe what thou sayest to say nothing of that which
• 22:04
  Speaker 1: has been already proved that the will cannot will anything but.
• 22:08
  Speaker 1: Evil how Could judas change his own, will if the
• 22:12
  Speaker 1: immutable prescience Of god stand? Granted could he change the
• 22:16
  Speaker 1: prescience Of god and render it? Fallible here the diatribe
• 22:20
  Speaker 1: gives it, up, and leaving its standard and throwing down its,
• 22:24
  Speaker 1: arms runs from its post and hands over the discussion
• 22:28
  Speaker 1: to the subtleties of the schools concerning the necessity of
• 22:31
  Speaker 1: the consequence and of the thing, consequent pretending that it
• 22:35
  Speaker 1: does not wish to engage in the discussion of. Points
• 22:38
  Speaker 1: so nice a step of, policy, truly, friend. Diatribe when
• 22:43
  Speaker 1: you have brought the subject point into the midst of the,
• 22:46
  Speaker 1: field and just when the champion disputant was, required then
• 22:50
  Speaker 1: you show your back and leave to others the business
• 22:52
  Speaker 1: of answering and. Defining but you should have taken this
• 22:56
  Speaker 1: step at the, first and abstain from writing. Altogether he
• 23:01
  Speaker 1: who ne'er proved the training field of, arms let him
• 23:04
  Speaker 1: neer in the battle's brunt. Appear for it never was
• 23:08
  Speaker 1: expected Of erasmus that he should remove that difficulty which
• 23:11
  Speaker 1: lies In god's foreknowing all, things and our nevertheless doing
• 23:16
  Speaker 1: all things by. Contingency this difficulty existed in the world
• 23:20
  Speaker 1: long before ever the diatribe saw the. Light but yet
• 23:24
  Speaker 1: it was expected that he should make some kind of
• 23:27
  Speaker 1: answer and give some kind of. Definition whereas, he by
• 23:31
  Speaker 1: using a rhetorical, transition drags away, us knowing nothing of,
• 23:35
  Speaker 1: rhetoric along with, himself as though we were here contending
• 23:39
  Speaker 1: for a thing of, thought and were engaged in quibbling
• 23:42
  Speaker 1: about insignificant. Niceties and thus nobly betakes himself out of
• 23:47
  Speaker 1: the midst of the, field bearing the crowns both of
• 23:50
  Speaker 1: the scholar and of the. Conqueror but not, so. Brother
• 23:54
  Speaker 1: there is no rhetoric of sufficient force to cheat an honest.
• 23:57
  Speaker 1: Conscience the voice of conscience is proof against all powers
• 24:01
  Speaker 1: and figures of. ELOQUENCE i cannot here suffer a rhetorician
• 24:05
  Speaker 1: to pass on under the cloak of. Dissimilation this is
• 24:09
  Speaker 1: not a time for such. Maneuvering this is that part
• 24:12
  Speaker 1: of the discussion where matters come to the turning. Point
• 24:15
  Speaker 1: here is the hinge upon which the whole. Turns, here
• 24:19
  Speaker 1: therefore free will must be completely vanquished or completely. Triumph
• 24:24
  Speaker 1: but here, you seeing your, danger nay the certainty of
• 24:27
  Speaker 1: the victory over free, Will pretend that you see nothing
• 24:30
  Speaker 1: but argumentative. Niceties is this to act the part of
• 24:34
  Speaker 1: a faithful? Theologian can you feel a serious interest in your?
• 24:38
  Speaker 1: Cause who thus leave your auditors in suspense and your
• 24:42
  Speaker 1: arguments in a state that confuses and exasperates, them while
• 24:46
  Speaker 1: you nevertheless wish to appear to have given honest satisfaction
• 24:49
  Speaker 1: and open. Explanation this craft and cunning might perhaps be
• 24:54
  Speaker 1: borne with in profane, subjects but in a theological, subject
• 24:58
  Speaker 1: where simple and open truth is the object required for
• 25:01
  Speaker 1: the salvation of, souls it is utterly hateful and Intolerable
• 25:07
  Speaker 1: section ninety. Seven The sophists also felt the invincible and
• 25:11
  Speaker 1: insupportable force of this, argument and therefore they invented the
• 25:15
  Speaker 1: necessity of the consequence and of the thing. Consequent but
• 25:20
  Speaker 1: to what little purpose this figment IS i have shown,
• 25:23
  Speaker 1: already for they do not all the while observe what
• 25:26
  Speaker 1: they are saying and what conclusions they are admitting against.
• 25:30
  Speaker 1: Themselves for if you grant the necessity of the, consequence
• 25:34
  Speaker 1: free will lies vanquished and. Prostrate nor does either the
• 25:37
  Speaker 1: necessity or the contingency of the thing consequent profit in.
• 25:41
  Speaker 1: Anything what is it to me if free will be
• 25:45
  Speaker 1: not compelled but do what it does. Willingly it is
• 25:49
  Speaker 1: enough for me that you grant that it is of
• 25:52
  Speaker 1: necessity that it does willingly what it, does and that
• 25:55
  Speaker 1: it cannot do otherwise If god, foreknew it would be.
• 25:58
  Speaker 1: So If god foreknew either That judas would be a
• 26:02
  Speaker 1: traitor or that he would change his willing to be a,
• 26:05
  Speaker 1: traitor whichsoever of the Two god, foreknew must of necessity take,
• 26:09
  Speaker 1: place Or god will be deceived in his prescience and,
• 26:12
  Speaker 1: prediction which is. Impossible this is the effect of the
• 26:17
  Speaker 1: necessity of the. Consequence that, is If god foreknows a,
• 26:20
  Speaker 1: thing that thing must of necessity take. Place that, is
• 26:24
  Speaker 1: there is no such thing as free. Will this necessity
• 26:28
  Speaker 1: of the consequence therefore is not obscure or, ambiguous so
• 26:33
  Speaker 1: that even if the doctors of all ages were, blinded
• 26:37
  Speaker 1: yet they must admit, it because it is so manifest
• 26:40
  Speaker 1: and plain as to be actually. Palpable and as to
• 26:43
  Speaker 1: the necessity of the thing consequent with which they comfort,
• 26:46
  Speaker 1: themselves that is a mere, phantom and is in diametrical
• 26:51
  Speaker 1: opposition to the necessity of the. Consequence for, example the
• 26:56
  Speaker 1: necessity of the consequence is so to set it. Forth
• 27:00
  Speaker 1: god forenows That judas will be a. Traitor therefore it
• 27:03
  Speaker 1: will certainly and infallibly come to pass That judas shall
• 27:07
  Speaker 1: be a traitor against this necessity of the. Consequence you
• 27:12
  Speaker 1: comfort yourself, Thus but Since judas can change his willing to,
• 27:16
  Speaker 1: betray therefore there is no necessity of the thing. Consequent
• 27:22
  Speaker 1: HOW i ask, you will these two positions. Harmonize judas
• 27:26
  Speaker 1: is able to will not to, betray And judas, must
• 27:29
  Speaker 1: of necessity will to. Betray do not these two directly
• 27:33
  Speaker 1: contradict and militate against each. Other but he will not be,
• 27:37
  Speaker 1: compelled you, say to betray against his? Will what is
• 27:40
  Speaker 1: that to the? Purpose you were speaking of the necessity
• 27:44
  Speaker 1: of the thing, consequent and saying that that need not
• 27:47
  Speaker 1: of necessity follow from the necessity of the. Consequence you
• 27:51
  Speaker 1: were not speaking of the compulsive necessity of the thing.
• 27:54
  Speaker 1: Consequent the question was concerning the necessity of the thing,
• 27:58
  Speaker 1: Consequent and you produce an example concerning the compulsive necessity
• 28:02
  Speaker 1: of the thing. CONSEQUENT i ask you one, thing and
• 28:05
  Speaker 1: you answer. Another but this arises from that yawning sleepiness
• 28:10
  Speaker 1: under which you do not observe what nothingness that figment amounts.
• 28:14
  Speaker 1: To concerning the necessity of the thing consequent suffice it
• 28:19
  Speaker 1: to have spoken thus to the former part of this second,
• 28:21
  Speaker 1: part which has been concerning the hardening Of, pharaoh and
• 28:25
  Speaker 1: which involves indeed all the scriptures and all our forces
• 28:29
  Speaker 1: in those. Invincible now let us proceed to the remaining
• 28:33
  Speaker 1: part Concerning jacob And, esau who are spoken of as
• 28:36
  Speaker 1: being not yet Born romans nine, eleven section ninety. Eight
• 28:42
  Speaker 1: this place THAT i attribe evades by saying that it
• 28:46
  Speaker 1: does not properly pertain to the salvation of. Man For
• 28:49
  Speaker 1: god it, says may will that a man shall be
• 28:52
  Speaker 1: a servant or a poor, man and yet not reject
• 28:54
  Speaker 1: him from eternal. Salvation only, OBSERVE i pray, you how
• 28:58
  Speaker 1: many evasions in ways of escape a slippery mind will,
• 29:01
  Speaker 1: invent which would flee from the, truth and yet cannot
• 29:04
  Speaker 1: get away from. It after, all be it so that
• 29:08
  Speaker 1: this passage does not pertain to the salvation of, man
• 29:11
  Speaker 1: to which POINT i shall speak? Hereafter are we to, suppose,
• 29:15
  Speaker 1: then That, paul who adduces, it does so for no purpose?
• 29:18
  Speaker 1: Whatever shall we Make paul to be ridiculous or a
• 29:22
  Speaker 1: vain trifler in a discussion so? Serious but all this
• 29:26
  Speaker 1: breathes nothing But, jerome who dares to, say in more
• 29:30
  Speaker 1: places than, one with his supercilious brow and a sacrilegious,
• 29:33
  Speaker 1: mouth that those things are made to be a force In,
• 29:37
  Speaker 1: paul which in their own places are of no. Force
• 29:41
  Speaker 1: this is no less than saying That, paul where he
• 29:44
  Speaker 1: lays the foundation of The christian, doctrine does nothing but
• 29:47
  Speaker 1: corrupt the holy scriptures and delude believing souls with sentiments
• 29:51
  Speaker 1: hatched out of his own brain and violently thrust into the.
• 29:54
  Speaker 1: Scriptures is this honoring The Holy spirit In, paul that
• 30:00
  Speaker 1: sanctified and elect instrument Of. God, thus When jerome ought
• 30:04
  Speaker 1: to be read with, judgment and this saying of his
• 30:07
  Speaker 1: to be numbered among those many things which that man impiously,
• 30:11
  Speaker 1: wrote such was his, yawning inconsiderateness and his stupidity in
• 30:15
  Speaker 1: understanding the. Scriptures the diatribe drags him in without any,
• 30:19
  Speaker 1: judgment and not thinking it right that his authority should
• 30:23
  Speaker 1: be lessened by any mitigating. Gloss whatever takes him as
• 30:27
  Speaker 1: a most certain oracle whereby to judge of and attemper the.
• 30:30
  Speaker 1: Scriptures and thus it is we take the impious sayings
• 30:35
  Speaker 1: of men as rules and guides in The Holy, scripture
• 30:38
  Speaker 1: and then wonder that it should become obscure and, ambiguous
• 30:42
  Speaker 1: and that so many fathers should be blind in. It
• 30:45
  Speaker 1: whereas the whole proceeds from this impious and sacrilegious. Reason
• 30:50
  Speaker 1: section ninety. Nine let him then be anathema who shall
• 30:54
  Speaker 1: say that those things which are of no force in
• 30:57
  Speaker 1: their own place are made to be a force In. Paul, this,
• 31:01
  Speaker 1: however is only, said it is not, Proved and it
• 31:05
  Speaker 1: is said by those who understand Neither paul nor the
• 31:08
  Speaker 1: passages adduced by, him but are deceived by, terms that,
• 31:12
  Speaker 1: is by their own impious interpretations of. Them and if
• 31:16
  Speaker 1: it be allowed that this Passage genesis twenty five twenty
• 31:19
  Speaker 1: one through twenty three is to be understood in a temporal,
• 31:23
  Speaker 1: sense which is not the true, sense yet it is
• 31:26
  Speaker 1: rightly and effectually adduced By, paul when he proves from
• 31:29
  Speaker 1: it that it was not of the merits Of jacob And,
• 31:32
  Speaker 1: esau but of him that calleth that it was said
• 31:36
  Speaker 1: Unto rebecca the elder shall serve the Younger romans nine
• 31:40
  Speaker 1: eleven through. Sixteen paul is argumentatively considering whether or not
• 31:46
  Speaker 1: they attained unto that which was said of them by
• 31:48
  Speaker 1: the power or merits of free. Will and he proves
• 31:52
  Speaker 1: that they did, not but That jacob attained unto that
• 31:55
  Speaker 1: unto Which esau, attained not solely by the grace of
• 31:59
  Speaker 1: him that. Calleth and he proves that by the incontrovertible
• 32:03
  Speaker 1: words of the, scripture that, is that they were not yet,
• 32:07
  Speaker 1: born and also that they had done neither good nor.
• 32:10
  Speaker 1: Evil this proof contains the weighty sum of his whole subject.
• 32:15
  Speaker 1: Point and by this same proof our subject point is. Settled.
• 32:19
  Speaker 1: Also the, diatribe, however having dissemblingly passed over all these
• 32:24
  Speaker 1: particulars with an excellent rhetorical, fetch does not here argue
• 32:29
  Speaker 1: at all upon, merit which nevertheless it undertook to, do
• 32:33
  Speaker 1: and which this subject point Of paul, requires but cavils
• 32:37
  Speaker 1: about temporal, bondage as though that were at all to the.
• 32:41
  Speaker 1: Purpose but it is merely that it might not seem
• 32:45
  Speaker 1: to be overthrown by the all forcible words Of. Paul
• 32:48
  Speaker 1: for what had it which it could yelp Against paul
• 32:51
  Speaker 1: in support of free? Will what did free will do For?
• 32:55
  Speaker 1: Jacob or what did it do Against? Esau when it
• 32:59
  Speaker 1: was already determined by the prescience and predestination Of god
• 33:03
  Speaker 1: before either of them was? Born what should be the
• 33:06
  Speaker 1: portion of, each that, is that the one should serve
• 33:09
  Speaker 1: and the other. Rule thus the rewards were decreed before
• 33:14
  Speaker 1: the workmen wrought or were. Born it is to this
• 33:18
  Speaker 1: that the diatribe ought to have. Answered paul contends for
• 33:22
  Speaker 1: this that neither had done either good or, evil and
• 33:25
  Speaker 1: yet that by the divine sentence the one was decreed
• 33:29
  Speaker 1: to be servant the other. Lord the question here is
• 33:33
  Speaker 1: not whether that servitude pertained unto, salvation but from what
• 33:38
  Speaker 1: merit it was imposed on him who had not deserved.
• 33:40
  Speaker 1: It but it is wearisome to contend with these depraved
• 33:44
  Speaker 1: attempts to pervert and evade the Scripture section one. Hundred but,
• 33:50
  Speaker 1: however That moses does not intend their servitude, only and
• 33:54
  Speaker 1: That paul is perfectly right in understanding it concerning eternal
• 33:58
  Speaker 1: salvation is manifest from the ten. Itself and although this
• 34:02
  Speaker 1: is somewhat wide of our present, purpose YET i will
• 34:05
  Speaker 1: not Suffer paul to be contaminated with the calumnies of the.
• 34:08
  Speaker 1: Sacrilegious the oracle In moses is thus two manner of
• 34:13
  Speaker 1: people shall be separated from thy bowels and the one
• 34:17
  Speaker 1: people shall be stronger than the other, people and the
• 34:19
  Speaker 1: elder shall serve the Younger genesis twenty five twenty. Three
• 34:24
  Speaker 1: here manifestly are two people distinctly. Mentioned the, one though the,
• 34:30
  Speaker 1: younger is received into the grace Of, god to the
• 34:33
  Speaker 1: intent that he might overcome the, other not by his own, strength,
• 34:37
  Speaker 1: indeed but by a Favoring. God for how could the
• 34:41
  Speaker 1: younger overcome the elder Unless god were with, Him since
• 34:45
  Speaker 1: therefore the younger was to be the people Of. God
• 34:48
  Speaker 1: it is not only the external rule or servitude which
• 34:52
  Speaker 1: is there spoken, of but all that pertains to The
• 34:54
  Speaker 1: spirit Of, god that, is the, blessing The, word The,
• 34:58
  Speaker 1: spirit the promise Of, christ and the Everlasting. Kingdom and
• 35:03
  Speaker 1: this the scripture more fully confirms, afterwards where it Describes
• 35:07
  Speaker 1: jacob as being blessed and receiving the promises and the.
• 35:11
  Speaker 1: Kingdom all This paul briefly intimates when he saith the
• 35:15
  Speaker 1: elder shall serve the, younger and he sends us To,
• 35:18
  Speaker 1: moses who treats upon the particulars more, fully so that
• 35:23
  Speaker 1: you may, say in reply to the sacrilegious sentiment Of
• 35:26
  Speaker 1: jerome and The, diatribe that these passages Which paul adduces
• 35:30
  Speaker 1: have more force in their own place than they have
• 35:33
  Speaker 1: in his. Epistle and this is true also not Of paul,
• 35:36
  Speaker 1: only but of all the, apostles who adduce scriptures as
• 35:40
  Speaker 1: testimonies and assertions of their own. Sentiments but it would
• 35:44
  Speaker 1: be ridiculous to adduce that as a testimony which testifies
• 35:49
  Speaker 1: nothing and does not make at all to the. Purpose
• 35:52
  Speaker 1: and even if there were some among the philosophers so
• 35:55
  Speaker 1: ridiculous as to prove that which was unknown by that
• 35:59
  Speaker 1: which was less known, still or by that which was
• 36:02
  Speaker 1: totally irrelevant to the. Subject with what face can we
• 36:06
  Speaker 1: attribute such kind of proceeding to the greatest champions and
• 36:10
  Speaker 1: authors of The christian, doctrines especially since they teach those
• 36:14
  Speaker 1: things which are the essential articles of faith and on
• 36:17
  Speaker 1: which the salvation of souls. Depends but such a face
• 36:21
  Speaker 1: becomes those, who in The Holy scriptures feel no serious
• 36:25
  Speaker 1: interest whatever section one hundred. One and with respect to
• 36:31
  Speaker 1: that Of, malachi Which paul Annexes, jacob HAVE i loved
• 36:35
  Speaker 1: but esau HAVE i? Hated? Malachi? One? Two? Three that
• 36:39
  Speaker 1: the diatribe perverts by a threefold. Contrivance the first is
• 36:44
  Speaker 1: if it says you stick to the. Letter god does
• 36:47
  Speaker 1: not love as we, love nor does he hate any,
• 36:50
  Speaker 1: one because passions of this kind do not pertain Unto.
• 36:53
  Speaker 1: God what DO i? Hear are we now inquiring whether
• 36:58
  Speaker 1: or Not god loves and, hates and not rather why
• 37:01
  Speaker 1: he loves and? Hates our inquiry is from what merit
• 37:06
  Speaker 1: it is in us that he loves or. Hates we
• 37:09
  Speaker 1: know well enough That god does not love or hate
• 37:11
  Speaker 1: as we, do because we love and hate. Mutably But
• 37:14
  Speaker 1: he loves and hates from and eternal and immutable. Nature
• 37:18
  Speaker 1: and hence it is that accidents and passions do not
• 37:21
  Speaker 1: pertain unto. Him and it is this very state of
• 37:24
  Speaker 1: the truth that of necessity proves free will to be
• 37:27
  Speaker 1: nothing at, All seeing that the love and hatred Of
• 37:30
  Speaker 1: god towards men is immutable and, eternal existing not only
• 37:35
  Speaker 1: before there was any merit or work of free, will
• 37:38
  Speaker 1: but before the worlds were, made and that all things
• 37:42
  Speaker 1: take place in us from, necessity accordingly As he loved or,
• 37:46
  Speaker 1: loved not from all, eternity so that not the love
• 37:50
  Speaker 1: Of god, only but even the manner of his, love
• 37:53
  Speaker 1: imposes on us. Necessity here then it may be seen
• 37:57
  Speaker 1: how much its invented ways of, escape prophet the, diatribe
• 38:01
  Speaker 1: for the more it attempts to get away from the,
• 38:03
  Speaker 1: truth the more it runs upon it with so little.
• 38:06
  Speaker 1: Success does it fight against? It but be it so
• 38:10
  Speaker 1: that your trope stands. Good that the love Of god
• 38:13
  Speaker 1: is the effect of, love and the hatred Of god
• 38:16
  Speaker 1: is the effect of. Hatred does then that effect take
• 38:20
  Speaker 1: place without and independent of the will Of? God will
• 38:24
  Speaker 1: you hear say also That god does not will as we,
• 38:27
  Speaker 1: do and that the passion of willing does not pertain to.
• 38:30
  Speaker 1: Him if then those effects take, place they do not
• 38:34
  Speaker 1: take place but according to the will Of. God, hence
• 38:37
  Speaker 1: therefore What god wills that he loves and. Hates, now
• 38:42
  Speaker 1: then tell me for what merit Did god Love jacob
• 38:45
  Speaker 1: and Hate esau before they wrought or were. Born wherefore
• 38:50
  Speaker 1: it stands manifest That paul most rightly Adduces malachi in
• 38:54
  Speaker 1: support of the passage From. Moses that is That god
• 38:58
  Speaker 1: therefore Called jacob before or he was, born because he loved,
• 39:01
  Speaker 1: him but that he was not first loved By, jacob
• 39:05
  Speaker 1: nor moved to love him from any merit in. Him
• 39:08
  Speaker 1: so that in the cases Of jacob And, esau it
• 39:11
  Speaker 1: is shown what ability there is in our free Will
• 39:16
  Speaker 1: section one hundred. Two the second contrivance is this That
• 39:21
  Speaker 1: malachi does not seem to speak of that hatred by
• 39:23
  Speaker 1: which we are damned to all, eternity but of temporal,
• 39:27
  Speaker 1: affliction seeing that those are reproved who wished to destroy.
• 39:31
  Speaker 1: Edom this again is advanced in contempt Of, paul as
• 39:36
  Speaker 1: though he had done violence to the. Scriptures thus we
• 39:40
  Speaker 1: hold in no reverence whatever the majesty of The Holy,
• 39:43
  Speaker 1: spirit and only aim at establishing our own. Sentiments but
• 39:48
  Speaker 1: let us bear with this contempt for a moment and
• 39:50
  Speaker 1: see what it. Affects malachi then speaks of temporal, affliction
• 39:56
  Speaker 1: and what if he, do what is that to your?
• 39:59
  Speaker 1: Purpose paul proves out Of malachi that the affliction was
• 40:03
  Speaker 1: laid On esau without any, desert by the hatred Of god,
• 40:07
  Speaker 1: only and this he does that he might thence conclude
• 40:11
  Speaker 1: that there is no such thing as free. Will this
• 40:14
  Speaker 1: is the point that makes against, you and it is
• 40:17
  Speaker 1: to this you ought to have. ANSWERED i am arguing about,
• 40:21
  Speaker 1: merit and you are all the while talking about, reward
• 40:24
  Speaker 1: and yet you so talk about it as not to
• 40:27
  Speaker 1: evade that which you wish to. Evade, nay in your
• 40:30
  Speaker 1: very talking about, reward you acknowledge, merit and yet pretend
• 40:34
  Speaker 1: you do not see. It tell, me, then what Moved
• 40:38
  Speaker 1: god to Love jacob and to Hate esau even before
• 40:41
  Speaker 1: they were? Born, but, however the assertion That malachi is
• 40:45
  Speaker 1: speaking of temporal affliction only is, false nor is he
• 40:49
  Speaker 1: speaking of the destroying Of. Eden you entirely pervert the
• 40:53
  Speaker 1: sense of the prophet by this. Contrivance the prophet shows
• 40:56
  Speaker 1: what he means in words the most. Clear he upbraids
• 41:00
  Speaker 1: The israelites with, ingratitude because After god had loved, them
• 41:05
  Speaker 1: they did, not in, return either love him as their
• 41:07
  Speaker 1: father or fear him as their. Lord malachi won six
• 41:12
  Speaker 1: That god had loved. Them he proves both by the
• 41:14
  Speaker 1: scriptures and by, facts namely in this that Although jacob
• 41:19
  Speaker 1: And niesau were, brothers As moses Records genesis twenty five
• 41:23
  Speaker 1: twenty one through twenty, eight Yet he Loved jacob and
• 41:26
  Speaker 1: chose him before he was, born as we have heard
• 41:29
  Speaker 1: From paul, already but that he so Hated esau that
• 41:33
  Speaker 1: he removed away his dwelling into the. Desert that, moreover
• 41:38
  Speaker 1: he so continued and pursued that hatred that when he
• 41:41
  Speaker 1: brought Back jacob from captivity and restored, him he will
• 41:44
  Speaker 1: not suffer The edomites to be, Restored and that even
• 41:48
  Speaker 1: if they at any time said they wished to, build
• 41:51
  Speaker 1: he threatened them with. Destruction if this be not the
• 41:55
  Speaker 1: plain meaning of the prophet's, text let the whole world
• 41:59
  Speaker 1: prove me a. Liar, therefore the temerity of The edomites
• 42:03
  Speaker 1: is not here, Reproved, but AS i said, before the
• 42:06
  Speaker 1: ingratitude of the sons Of, jacob who do not see
• 42:09
  Speaker 1: What god has done for them and against their, brethren The,
• 42:12
  Speaker 1: edomites and for no other reason than Because he hated
• 42:16
  Speaker 1: the one and loved the. Other how then will your
• 42:19
  Speaker 1: assertion stand good that the prophet is here speaking of
• 42:22
  Speaker 1: temporal affliction when he testifies in the plainest, words that
• 42:26
  Speaker 1: he is speaking of the two people as proceeding from
• 42:29
  Speaker 1: the two, patriarchs the one received to be a people and,
• 42:33
  Speaker 1: saved and the other left and at last. Destroyed to
• 42:37
  Speaker 1: be received as a people and not to be received
• 42:40
  Speaker 1: as a people does not pertain to temporal good and evil,
• 42:44
  Speaker 1: only but unto all. Things for Our god is not
• 42:48
  Speaker 1: The god of temporal things, only but of all. Things
• 42:51
  Speaker 1: nor Does god will to be Thy, god so as
• 42:54
  Speaker 1: to be worshiped with one shoulder or with a lame,
• 42:57
  Speaker 1: foot but with all thy might and with all thy,
• 43:00
  Speaker 1: heart that he may be Thy god as well here
• 43:03
  Speaker 1: as hereafter in all, things times and, Works section one hundred.
• 43:09
  Speaker 1: Three the third contrivance is, that according to the trope
• 43:13
  Speaker 1: interpretation of the, Passage god neither loves all The gentiles
• 43:17
  Speaker 1: nor hates all The, jews but out of each people
• 43:20
  Speaker 1: sum and that by this use of the, trope the
• 43:24
  Speaker 1: scripture testimony in question does not at all go to prove,
• 43:27
  Speaker 1: necessity but to beat down the arrogance of The. Jews the,
• 43:31
  Speaker 1: diatribe having opened this way of, escape then comes to
• 43:35
  Speaker 1: this That god is said to hate men before they are,
• 43:37
  Speaker 1: born because he foreknows that they will do that which
• 43:41
  Speaker 1: will merit, hatred and that thus the hatred and love
• 43:45
  Speaker 1: Of god do not at all militate against free. Will
• 43:49
  Speaker 1: and at last it draws this conclusion that The jews
• 43:52
  Speaker 1: were cut off from the olive tree on account of
• 43:55
  Speaker 1: the merit of, unbelief and The gentiles grafted in on
• 43:58
  Speaker 1: account of the merit effect according to the authority Of,
• 44:02
  Speaker 1: paul and that a trope is held out to those
• 44:06
  Speaker 1: who are cut off of being grafted in, again and
• 44:09
  Speaker 1: a warning given to those who are grafted in that
• 44:12
  Speaker 1: they fall not. Off MAY i perish if the diatribe
• 44:16
  Speaker 1: itself knows what it is talking. About but perhaps this
• 44:21
  Speaker 1: is also a rhetorical, fetch which teaches, you when any
• 44:24
  Speaker 1: danger seems to be at, hand always to render your sense,
• 44:27
  Speaker 1: obscure lest you should be taken in your own. WORDS,
• 44:31
  Speaker 1: i for my, part can see no place whatever in
• 44:34
  Speaker 1: this passage for those trope interpretations of which the diatribe,
• 44:38
  Speaker 1: dreams but which it cannot establish by. Proof, therefore it
• 44:43
  Speaker 1: is no wonder that this testimony does not make against
• 44:46
  Speaker 1: it in the trope interpreted, sense because it has no such. Sense,
• 44:51
  Speaker 1: moreover we are not disputing about cutting off and grafting,
• 44:54
  Speaker 1: in of Which paul here speaks in his. EXHORTATIONS i
• 44:58
  Speaker 1: know that men are grafted in by faith and cut
• 45:00
  Speaker 1: off by, unbelief and that they are to be exhorted
• 45:03
  Speaker 1: to believe that they be not cut. Off but it
• 45:07
  Speaker 1: does not, follow nor is it proved from, this that
• 45:10
  Speaker 1: they can believe or fall away by the power of free,
• 45:13
  Speaker 1: will which is now the point in. Question we are
• 45:16
  Speaker 1: not disputing about who are the believing and who are?
• 45:20
  Speaker 1: Not who Are jews and who are? Gentiles and what
• 45:23
  Speaker 1: is the consequence of believing and falling? Away that pertains to.
• 45:28
  Speaker 1: Exhortation our point in dispute is by what merit or
• 45:32
  Speaker 1: work they attain unto that faith by which they are grafted,
• 45:35
  Speaker 1: in or unto that unbelief by which they are cut.
• 45:38
  Speaker 1: Off this is the point that belongs to, you as
• 45:42
  Speaker 1: the teacher of free will and, pray describe to me this.
• 45:46
  Speaker 1: Merit paul teaches us that this comes to them by
• 45:50
  Speaker 1: no work of, theirs but only according to the love
• 45:53
  Speaker 1: or the hatred Of. God and when it is come to,
• 45:56
  Speaker 1: them he exhorts them to persevere that they be not cut.
• 45:59
  Speaker 1: Off but this exhortation does not prove what we can,
• 46:03
  Speaker 1: do but what we ought to. DO i am compelled
• 46:06
  Speaker 1: thus to hedge in my adversary with many, words lest
• 46:10
  Speaker 1: he should slip away and leave the subject point and
• 46:13
  Speaker 1: take up anything but. That and in, fact to hold
• 46:16
  Speaker 1: him thus to the point is to vanquish, him for
• 46:20
  Speaker 1: all that he aims at is to slide away from the,
• 46:22
  Speaker 1: point withdraw himself out of, sight and take up anything
• 46:26
  Speaker 1: but that which he first laid down as his subject
• 46:29
  Speaker 1: Design section one hundred. Four the next passage which the
• 46:34
  Speaker 1: diatribe takes up is that Of isaiah forty five Nine
• 46:39
  Speaker 1: shall the clay say to him that fashioneth it what makest,
• 46:42
  Speaker 1: Thou and that Of jeremiah eighteen. Six, behold as the
• 46:48
  Speaker 1: clay is in the potter's, hand so are ye in mine.
• 46:51
  Speaker 1: Hand here the diatribe says, again these passages are made
• 46:56
  Speaker 1: to have more force In paul than they have in
• 46:59
  Speaker 1: the place of the prophets from which they are, taken
• 47:02
  Speaker 1: because in the prophets they speak of temporal, affliction But
• 47:05
  Speaker 1: paul uses them with reference to eternal election and, reprobation
• 47:10
  Speaker 1: so that here again temerity or ignorance In paul is.
• 47:13
  Speaker 1: Insinuated but before we see how the diatribe proves that
• 47:18
  Speaker 1: neither of these passages excludes free, WILL i will make
• 47:22
  Speaker 1: this remark That paul does not appear to have taken
• 47:25
  Speaker 1: this passage out of the, scriptures nor does the diatribe
• 47:28
  Speaker 1: prove that he. Has For paul usually mentions the name
• 47:32
  Speaker 1: of his author or declares that he has taken a
• 47:35
  Speaker 1: certain part from the, scriptures whereas here he does. Neither
• 47:39
  Speaker 1: it is most, probable, therefore That paul uses this general
• 47:42
  Speaker 1: similitude according to his, spirit in support of his own,
• 47:46
  Speaker 1: cause as others have used it in support of. Theirs
• 47:50
  Speaker 1: it is in the same way that he uses this
• 47:52
  Speaker 1: similitude a little leven leveneth the whole, lump which First
• 47:57
  Speaker 1: corinthians five six he uses to represent rupt, morals and
• 48:01
  Speaker 1: applies it in another Place galatians five, nine to those
• 48:05
  Speaker 1: who corrupt the word Of. God So christ also speaks
• 48:08
  Speaker 1: of the leaven Of herod and of The Pharisees mark eight,
• 48:12
  Speaker 1: Fifteen matthew sixteen. Six supposing therefore that the prophets use
• 48:18
  Speaker 1: this similitude when speaking more particularly of temporal, punishment upon
• 48:23
  Speaker 1: WHICH i shall not now, dwell LEST i should be
• 48:26
  Speaker 1: too much occupied about irrelevant questions and kept away from
• 48:29
  Speaker 1: the subject, Point Yet paul uses it in his spirit
• 48:33
  Speaker 1: against free, will and as to saying that the liberty
• 48:37
  Speaker 1: of the will is not destroyed by our being as
• 48:39
  Speaker 1: clay in the hand of an Afflicting. GOD i know
• 48:42
  Speaker 1: not what it, means nor why did diatribe contends for
• 48:45
  Speaker 1: such a, Point for without, doubt afflictions come upon us
• 48:49
  Speaker 1: From god against our, will and impose upon us the
• 48:53
  Speaker 1: necessity of bearing, them whether we will or, know nor
• 48:57
  Speaker 1: is it in our power to avert, them though we
• 49:00
  Speaker 1: are exhorted to bear them with a willing Mind section
• 49:04
  Speaker 1: one hundred and. Five but it is worth while to
• 49:07
  Speaker 1: hear the diatribe make out how it is that the
• 49:11
  Speaker 1: argument Of paul does not exclude free will by that,
• 49:13
  Speaker 1: Similitude for it brings forward two absurd, objections the one
• 49:18
  Speaker 1: taken from the, scriptures the other from. Reason from the,
• 49:22
  Speaker 1: scriptures it collects this objection When PAUL Tewo timothy two
• 49:28
  Speaker 1: twenty had said that in a great house there are
• 49:31
  Speaker 1: vessels of, gold in, silver wood and, earth some to
• 49:34
  Speaker 1: honor and some to, dishonor he immediately, adds if a
• 49:39
  Speaker 1: man therefore purge himself from, these he shall be a
• 49:42
  Speaker 1: vessel unto, honor and so forth twenty. One then the
• 49:46
  Speaker 1: diatribe goes on to, Argue, thus what could be more
• 49:50
  Speaker 1: ridiculous than for any one to say to an earthen chamber,
• 49:53
  Speaker 1: convenience if thou shalt purify, thyself thou shalt be a
• 49:57
  Speaker 1: vessel unto. Honor but this would be he rightly, said
• 50:00
  Speaker 1: to a rational earthen, vessel which can when admonished form
• 50:05
  Speaker 1: itself according to the will of The. Lord by these,
• 50:08
  Speaker 1: observations it means to say that the similitude is, not
• 50:12
  Speaker 1: in all respects, applicable and is so mistaken that it
• 50:16
  Speaker 1: affects nothing at. ALL i answer not To cavil upon this,
• 50:20
  Speaker 1: point That paul does not say if any one shall
• 50:24
  Speaker 1: purify himself from his own, filth but from, these that,
• 50:28
  Speaker 1: is from the vessels Unto dishonor so that the sense,
• 50:32
  Speaker 1: is if any one shall remain, separate and shall not
• 50:35
  Speaker 1: mingle himself with wicked, teachers he shall be a vessel unto.
• 50:39
  Speaker 1: Honor let us grant also that this passage Of paul
• 50:43
  Speaker 1: makes for the diatribe just as it, Wishes that, is
• 50:47
  Speaker 1: that the similitude is not. Effective but how will it
• 50:51
  Speaker 1: prove That paul is here speaking on the same subject
• 50:54
  Speaker 1: as he is In romans nine eleven through twenty, three
• 50:57
  Speaker 1: which is the passage in. Dispute is it enough to
• 51:01
  Speaker 1: cite a different passage without at all regarding whether it
• 51:05
  Speaker 1: have the same or a different? Tendency there is, not
• 51:09
  Speaker 1: AS i have often, shown a more easy or more
• 51:12
  Speaker 1: frequent fall in the scriptures than the bringing together different
• 51:15
  Speaker 1: scripture passages as being of the same. Meaning hence the
• 51:19
  Speaker 1: similitude in those passages of which the diatribe boasts makes
• 51:23
  Speaker 1: less to its purpose than our, similitude which it would.
• 51:26
  Speaker 1: Refute but not to be. Contentious let us grant that
• 51:32
  Speaker 1: each passage Of paul is of the same, tendency and
• 51:36
  Speaker 1: that a similitude does not always apply in all, respects
• 51:40
  Speaker 1: which is without controversy, true for otherwise it would not
• 51:44
  Speaker 1: be a similitude nor a, translation but the thing. Itself
• 51:48
  Speaker 1: according to the, proverb a similitude halts and does not
• 51:51
  Speaker 1: always go upon four. Feet yet the diatribe errs and
• 51:55
  Speaker 1: transgresses in, this neglecting the scope of the, similitude which
• 51:59
  Speaker 1: is to be most particularly, Observed it contentiously catches at
• 52:04
  Speaker 1: certain words of, it whereas the knowledge of what is,
• 52:07
  Speaker 1: said as hillary, observes is to be gained from the
• 52:11
  Speaker 1: scope of what is, said not from certain detached words.
• 52:14
  Speaker 1: Only thus the efficacy of the similitude depends upon the
• 52:18
  Speaker 1: cause of the. Similitude why, then does the diatribe disregard
• 52:23
  Speaker 1: that for which the purpose Of paul uses this similitude
• 52:27
  Speaker 1: and catch at that which he says is unconnected with
• 52:31
  Speaker 1: the purport of the, similitude that is to, say it
• 52:34
  Speaker 1: is an exhortation where he, saith if a man purge
• 52:38
  Speaker 1: himself from, these but a point of doctrine where he
• 52:41
  Speaker 1: saith in a great house there are vessels of, gold
• 52:45
  Speaker 1: and so, forth so that from all the circumstances of
• 52:48
  Speaker 1: the words and mind Of, paul you may understand that
• 52:51
  Speaker 1: he is establishing the doctrine concerning the diversity and use of.
• 52:55
  Speaker 1: Vessels the sense therefore is, this seeing that so many
• 53:01
  Speaker 1: depart from the, faith there is no comfort for us
• 53:04
  Speaker 1: but the being certain that the foundation Of god standeth.
• 53:07
  Speaker 1: Sure having this, seal The lord knoweth them that are,
• 53:11
  Speaker 1: his and let every one that calleth upon the name
• 53:14
  Speaker 1: of The lord depart from evil Two timothy two. Nineteen,
• 53:19
  Speaker 1: this then is the cause and efficacy of the. Similitude
• 53:23
  Speaker 1: That god knows his. Own then follows the similitude that
• 53:27
  Speaker 1: there are different, vessels some to honor and some to
• 53:30
  Speaker 1: Dishonour by this it is proved at once that the
• 53:34
  Speaker 1: vessels do not prepare, themselves but that The master prepares.
• 53:38
  Speaker 1: Them and this is What paul. Means where he, saith
• 53:41
  Speaker 1: hath not the potter power over the clay and so
• 53:44
  Speaker 1: Forth romans nine twenty. One thus the similitude Of paul
• 53:49
  Speaker 1: stands most, effective and that to prove that there is
• 53:53
  Speaker 1: no such thing as free will in the sight Of.
• 53:56
  Speaker 1: God after this follows the exhortation if a man purify
• 54:01
  Speaker 1: himself from these and so, forth and for what purpose
• 54:05
  Speaker 1: this is may be clearly collected from what we have said.
• 54:08
  Speaker 1: Already it does not follow from this that the man
• 54:12
  Speaker 1: can purify. Himself, nay if anything be proved, thereby it
• 54:16
  Speaker 1: is this that free will can purify itself without. Grace
• 54:21
  Speaker 1: for he does not say if grace purify a, man
• 54:24
  Speaker 1: but if a man purify. Himself but concerning imperative in conditional,
• 54:29
  Speaker 1: passages we have said. Enough, moreover the similitude is not
• 54:33
  Speaker 1: set forth in conditional but in indicative, verbs that the
• 54:38
  Speaker 1: elect and the reprobate are as vessels of honor and of,
• 54:42
  Speaker 1: dishonor in a, word if this fetch stand, good the
• 54:46
  Speaker 1: whole argument Of paul comes to, Nothing for in vain
• 54:49
  Speaker 1: does he introduce vessels murmuring Against god as the, potter
• 54:54
  Speaker 1: if the fault plainly appear to be in the vessel
• 54:56
  Speaker 1: and not in the, Potter for who would murmur adh
• 55:00
  Speaker 1: daring him damn who merited Damnation section one hundred and.
• 55:04
  Speaker 1: Six the other absurd objection the diatribe gathers From Madame,
• 55:09
  Speaker 1: reason who is called Human, reason that the fault is
• 55:14
  Speaker 1: not to be laid on the, vessel but on the,
• 55:16
  Speaker 1: potter especially since he is such a potter who creates
• 55:21
  Speaker 1: the clay as well as attempers. It whereas says the,
• 55:25
  Speaker 1: diatribe here the vessel is cast into eternal, fire which
• 55:28
  Speaker 1: merited nothing except that it had no power of its.
• 55:31
  Speaker 1: Own in no one place does the diatribe more openly
• 55:35
  Speaker 1: betray itself than in, This for it is here her to,
• 55:39
  Speaker 1: say in other, words, indeed but in the same meaning
• 55:43
  Speaker 1: that Which paul makes the impious to, Say why doth
• 55:47
  Speaker 1: he yet complain for who hath resisted his? Will romans nine.
• 55:51
  Speaker 1: Nineteen this is that which reason cannot receive and cannot.
• 55:56
  Speaker 1: Bear this is that which has offended so many men
• 55:59
  Speaker 1: renowned for, talent who have been received through so many.
• 56:03
  Speaker 1: Ages here they require That god should act according to
• 56:07
  Speaker 1: human laws and do what seems right unto, men or
• 56:10
  Speaker 1: cease to Be. God his secrets of, majesty, say they
• 56:15
  Speaker 1: do not better his character in our. Estimation let him
• 56:19
  Speaker 1: render a reason why he Is, god or why he
• 56:22
  Speaker 1: wills and does that which has no appearance of justice in.
• 56:25
  Speaker 1: It it is as if one should ask a cobbler
• 56:29
  Speaker 1: or a collar maker to take the seat of. Judgment
• 56:33
  Speaker 1: thus flesh does not Think god worthy of so great
• 56:36
  Speaker 1: glory that it should believe him to be just and.
• 56:39
  Speaker 1: Good while he says and does those things which are
• 56:42
  Speaker 1: above that which the volume Of justine and the Fifth
• 56:46
  Speaker 1: book Of Aristotle's ethics have defined to be, justice that,
• 56:50
  Speaker 1: majesty which is the creating cause of all, things must
• 56:54
  Speaker 1: bow to one of the dregs of his, creation and
• 56:58
  Speaker 1: that corician cavern must vice versa fear its. Spectators it
• 57:03
  Speaker 1: is absurd that he should condemn him who cannot avoid
• 57:06
  Speaker 1: the merit of. Damnation and on account of this, absurdity
• 57:09
  Speaker 1: it must be false That god has mercy on whom
• 57:13
  Speaker 1: he will have, mercy and hardens whom he Will romans nine.
• 57:16
  Speaker 1: Eighteen he must be brought to, Order he must have
• 57:21
  Speaker 1: certain laws prescribed to, him that he, damned not any
• 57:24
  Speaker 1: one but him, who according to our, judgment deserves to be.
• 57:28
  Speaker 1: Damned and thus an effectual answer is given To paul
• 57:33
  Speaker 1: and his, similitude he must recall it and allow it
• 57:37
  Speaker 1: to be utterly, ineffective and must so attemperate that this,
• 57:41
  Speaker 1: potter according to The diatribe's, interpretation make the vessel to
• 57:45
  Speaker 1: dishonor from, merit preceding in the same manner in which
• 57:49
  Speaker 1: he rejected Some jews on account of unbelief and receive
• 57:52
  Speaker 1: gentiles on account of. Faith but If god work thus
• 57:57
  Speaker 1: and have respect unto, merit why do these impious ones
• 58:01
  Speaker 1: murmur and? Expostulate why do they, say why doth he
• 58:05
  Speaker 1: find fault for who hath resisted his? Will romans nine,
• 58:09
  Speaker 1: Nineteen and what need was there For paul to restrain?
• 58:13
  Speaker 1: Them for who wonders even much less is indignant and
• 58:17
  Speaker 1: expostulates when any one is, damned who merited? Damnation, moreover
• 58:23
  Speaker 1: where remains the power of the potter to make that
• 58:25
  Speaker 1: vessel he? Will, if being subject to merit and, laws
• 58:29
  Speaker 1: he is not permitted to make what he, will but
• 58:32
  Speaker 1: is required to make what he. Ought the respect of
• 58:36
  Speaker 1: merit militates against the power and liberty of making what he,
• 58:39
  Speaker 1: will as is proved by that good man of the, house,
• 58:43
  Speaker 1: who when the workmen murmured and expostulated concerning their right
• 58:47
  Speaker 1: objected in, answer is it not lawful for me to
• 58:51
  Speaker 1: do WHAT i will with mine? Own these are the
• 58:55
  Speaker 1: arguments which will not permit the gloss of the diatribe
• 58:57
  Speaker 1: to be of any Avail section one hundred. Seven but let,
• 59:03
  Speaker 1: US i pray you suppose That god ought to be
• 59:06
  Speaker 1: such an one who should have respect unto merit in
• 59:09
  Speaker 1: those who are to be. Damned must we, not in
• 59:12
  Speaker 1: like manner also require and grant That he ought to
• 59:16
  Speaker 1: have respect unto merit in those who are to be.
• 59:18
  Speaker 1: Saved for if we are to follow, reason it is
• 59:22
  Speaker 1: equally unjust that the undeserving should be crowned as that
• 59:26
  Speaker 1: the undeserving should be. Damned we will conclude therefore That
• 59:30
  Speaker 1: god ought to justify from merit, preceding or we will
• 59:34
  Speaker 1: declare him to be unjust as being one who delights
• 59:38
  Speaker 1: in evil and wicked, men and who invites and crowns
• 59:41
  Speaker 1: their impiety by. Rewards and then woe unto, you sensibly
• 59:46
  Speaker 1: miserable sinners under That, god for who among you can be?
• 59:50
  Speaker 1: Saved behold therefore the iniquity of the human. Heart When
• 59:54
  Speaker 1: god saves the undeserving without, merit, nay justifies the impious
• 1:00:00
  Speaker 1: with all their. Demerit it does not accuse him of.
• 1:00:03
  Speaker 1: Iniquity it does not expostulate with him why he does,
• 1:00:07
  Speaker 1: it although it, is in its own judgment most. Iniquitous
• 1:00:12
  Speaker 1: but because it is to its own prophet and, plausible
• 1:00:15
  Speaker 1: it considers it just and. Good but when he damns the, undeserving,
• 1:00:21
  Speaker 1: this because it is not to its own, prophet is.
• 1:00:24
  Speaker 1: Iniquitous this is intolerable. Here it expostulates, here it murmurs,
• 1:00:31
  Speaker 1: here it. Blasphemes you see therefore that the, diatribe together
• 1:00:37
  Speaker 1: with its, friends do not in this cause judge according to,
• 1:00:40
  Speaker 1: equity but according to the feeling sense of their own.
• 1:00:44
  Speaker 1: Prophet for if they regarded, equity they would expostulate With
• 1:00:49
  Speaker 1: god when he crowned the, undeserving as they expostulate With
• 1:00:53
  Speaker 1: him when he damns the. Undeserving and also they would
• 1:00:57
  Speaker 1: equally praise and Proclaim god when he does the, undeserving
• 1:01:01
  Speaker 1: as they do when he saves the. Undeserving for the
• 1:01:04
  Speaker 1: iniquity in either instance is the, same if our own
• 1:01:08
  Speaker 1: opinion be, regarded unless they mean to say that the
• 1:01:12
  Speaker 1: iniquity is not. Equal whether you Laud cain for his
• 1:01:15
  Speaker 1: fratricide and make him a, king or cast the innocent
• 1:01:19
  Speaker 1: able into prison and murder. Him since therefore reason Praises
• 1:01:24
  Speaker 1: god when he saves the, undeserving but accuses him when
• 1:01:27
  Speaker 1: he damns the, undeserving it stands convicted of not Praising
• 1:01:31
  Speaker 1: god As, god but as a certain one who serves
• 1:01:35
  Speaker 1: its own. Prophet that, is it seeks In god itself
• 1:01:39
  Speaker 1: and the things of, itself but seeks Not god and
• 1:01:42
  Speaker 1: the things Of. God but if it be pleased with
• 1:01:45
  Speaker 1: A god who crowns the, undeserving it ought not to
• 1:01:49
  Speaker 1: be displeased with A god who damns the. Undeserving for
• 1:01:52
  Speaker 1: if he be just in the one, instance how shall
• 1:01:55
  Speaker 1: he not be just in the. Other seeing that in
• 1:01:59
  Speaker 1: the one instance he pours forth grace and mercy upon the,
• 1:02:02
  Speaker 1: undeserving and in the other pours forth wrath and severity
• 1:02:06
  Speaker 1: upon the. Undeserving he, is, however in both, instances monstrous
• 1:02:11
  Speaker 1: and iniquitous in the sight of, men yet just and
• 1:02:15
  Speaker 1: true in. Himself but how it is just That he
• 1:02:19
  Speaker 1: should crown the undeserving is incomprehensible, Now but we shall
• 1:02:24
  Speaker 1: see when we come, there where it will be no longer,
• 1:02:27
  Speaker 1: believed but seen in revelation face to. Face so, also
• 1:02:32
  Speaker 1: how it is just that he should damn the undeserving
• 1:02:36
  Speaker 1: is incomprehensible, now yet we believe it until the son
• 1:02:40
  Speaker 1: Of man shall be Revealed section one hundred. Eight the, diatribe,
• 1:02:46
  Speaker 1: however being itself bitterly offended at this similitude of the
• 1:02:50
  Speaker 1: potter and the, clay is not a little indignant that
• 1:02:53
  Speaker 1: it should be so pestered with. It and at last
• 1:02:56
  Speaker 1: it comes to, this having collected together to different passages of,
• 1:03:00
  Speaker 1: scripture some of which seem to attribute all to man
• 1:03:04
  Speaker 1: and others all to, grace it angrily contends that the
• 1:03:08
  Speaker 1: scriptures on both sides should be understood according to a sound,
• 1:03:12
  Speaker 1: interpretation and not received simply as they, stand and that,
• 1:03:18
  Speaker 1: otherwise if we still so press upon it that, similitude
• 1:03:21
  Speaker 1: it is prepared to press upon us in retaliation those
• 1:03:25
  Speaker 1: subjunctive and conditional, passages and especially that Of. Paul if
• 1:03:30
  Speaker 1: a man purify himself from, these this, passage it, says
• 1:03:34
  Speaker 1: Makes paul to contradict himself and to attribute all to,
• 1:03:38
  Speaker 1: man unless a sound interpretation be brought in to make it.
• 1:03:41
  Speaker 1: Clear and if an interpretation be admitted here in order
• 1:03:46
  Speaker 1: to clear up the cause of. Grace why should not
• 1:03:49
  Speaker 1: an interpretation be admitted in the similitude of the potter
• 1:03:52
  Speaker 1: also to clear up the cause of free? WILL i,
• 1:03:56
  Speaker 1: answer it matters not with me whether you receive the
• 1:03:59
  Speaker 1: passatssages in a simple, sense a twofold, sense or a hundredfold.
• 1:04:04
  Speaker 1: Cents WHAT i say is this that by this sound
• 1:04:08
  Speaker 1: interpretation of, yours nothing that you desire is either affected or.
• 1:04:12
  Speaker 1: Proved for that which is required to be, proved according
• 1:04:16
  Speaker 1: to your, design is that free will cannot will. Good
• 1:04:20
  Speaker 1: whereas by this, passage if a man purify himself from
• 1:04:24
  Speaker 1: these as it is a conditional, sentence neither anything nor
• 1:04:28
  Speaker 1: nothing is, proved for it is only an exhortation Of.
• 1:04:31
  Speaker 1: Paul or if you add the conclusion of the diatribe
• 1:04:36
  Speaker 1: and say the exhortation is in. Vain if a man
• 1:04:39
  Speaker 1: cannot purify, himself then it proves that free will can
• 1:04:43
  Speaker 1: do all things without, Grace and thus the diatribe explodes.
• 1:04:47
  Speaker 1: Itself we are, waiting, therefore for some passage of the
• 1:04:51
  Speaker 1: scripture to show us that this interpretation is. Right we
• 1:04:55
  Speaker 1: give no credit to those who hatchet out of their own,
• 1:04:58
  Speaker 1: brain for we deny that any passage can be found
• 1:05:02
  Speaker 1: which attributes all to. Man we deny That paul contradicts
• 1:05:06
  Speaker 1: himself where he, says if a man shall purify himself from,
• 1:05:09
  Speaker 1: these and we aver that both the contradiction and the
• 1:05:13
  Speaker 1: interpretation which exhorts it are, fictions that they are both thought,
• 1:05:18
  Speaker 1: of but neither of them proved. This, indeed we confess
• 1:05:22
  Speaker 1: that if we were permitted to augment the scriptures by
• 1:05:25
  Speaker 1: the conclusions and additions of the, diatribe and to, say
• 1:05:29
  Speaker 1: if we are not able to perform the things which
• 1:05:31
  Speaker 1: are commanded the precepts are given in, vain then in
• 1:05:36
  Speaker 1: Truth paul would militate against, himself as would the whole scripture,
• 1:05:40
  Speaker 1: also for then the scripture would be different from what
• 1:05:44
  Speaker 1: it was, before and would prove that free will can
• 1:05:47
  Speaker 1: do all. Things what, wonder, however if he should then
• 1:05:51
  Speaker 1: contradict himself again where he saith in another, place That
• 1:05:54
  Speaker 1: god worketh all in all Fors corinthians twelve. Six BUT
• 1:05:59
  Speaker 1: o the scripture in, question thus, augmented makes not only against,
• 1:06:04
  Speaker 1: us but against the diatribe, itself which defined free will
• 1:06:08
  Speaker 1: to be that which cannot will anything. Good let therefore
• 1:06:13
  Speaker 1: the diatribe clear itself first and say how these two
• 1:06:16
  Speaker 1: assertions agree With. Paul free will cannot will anything. Good
• 1:06:20
  Speaker 1: and also if a man purify himself from, these therefore
• 1:06:24
  Speaker 1: man can purify, himself or it is said in. Vain
• 1:06:28
  Speaker 1: you see, therefore that the, diatribe being entangled and overcome
• 1:06:32
  Speaker 1: by that similitude of the, potter only aims at evading,
• 1:06:36
  Speaker 1: it not at all considering in the meantime how its
• 1:06:40
  Speaker 1: interpretation militates against its subject, point and how it is
• 1:06:43
  Speaker 1: refuting and laughing at Itself section one hundred. Nine but
• 1:06:50
  Speaker 1: as to, myself AS i said, BEFORE i never aimed
• 1:06:53
  Speaker 1: at any kind of invented, interpretation nor DID i ever, speak,
• 1:06:57
  Speaker 1: thus stretch forth thine, hand that is, grace shall stretch it.
• 1:07:01
  Speaker 1: Forth all these things are the diatribe's own inventions concerning
• 1:07:06
  Speaker 1: me to the furtherance of its own. Cause WHAT i
• 1:07:09
  Speaker 1: said was, this that there is no contradiction in the
• 1:07:13
  Speaker 1: words of the, scripture nor any need of an invented
• 1:07:16
  Speaker 1: interpretation to clear up a, difficulty but that the asserters
• 1:07:20
  Speaker 1: of free will wilfully stumbled upon plain ground and dream
• 1:07:24
  Speaker 1: of contradictions where there are. None for, example there is
• 1:07:28
  Speaker 1: no contradiction in these. Scriptures if a man purify, himself
• 1:07:33
  Speaker 1: And god worketh all in. All nor is it necessary
• 1:07:37
  Speaker 1: to say in order to explain this, Difficulty god does
• 1:07:41
  Speaker 1: something and man does, Something because the former scripture is,
• 1:07:45
  Speaker 1: conditional which neither affirms or denies any work or power in,
• 1:07:50
  Speaker 1: man but simply shows what work or power there ought
• 1:07:53
  Speaker 1: to be in. Man there is nothing figurative, here nothing
• 1:07:57
  Speaker 1: that requires an invented. Interpretation the words are, plain the
• 1:08:01
  Speaker 1: sense is. Plain that, is if you do not add
• 1:08:05
  Speaker 1: conclusions in corruptions after the manner of the. Diatribe for
• 1:08:09
  Speaker 1: then the sense would not be, plain not, however by
• 1:08:13
  Speaker 1: its own, fault but by the fault of the. Corruptor
• 1:08:16
  Speaker 1: but the latter, Scripture god worketh all in, all For
• 1:08:20
  Speaker 1: corinthians twelve six is an indicative passage declaring that all
• 1:08:25
  Speaker 1: works and all power are Of. God how, then do
• 1:08:29
  Speaker 1: these two, passages the one of which says nothing of
• 1:08:32
  Speaker 1: the power of, man and the other of which attributes
• 1:08:36
  Speaker 1: all To, god contradict each, other and not rather sweetly.
• 1:08:39
  Speaker 1: Harmonize but the diatribe is so, drowned suffocated, in and
• 1:08:44
  Speaker 1: corrupted with that sense of the carnal, interpretation that impossibilities
• 1:08:49
  Speaker 1: are commanded in vain that it has no power over.
• 1:08:52
  Speaker 1: Itself but as soon as it hears an interpretive or conditional,
• 1:08:57
  Speaker 1: word it immediately tacks to it its indicative. CONCLUSIONS a
• 1:09:01
  Speaker 1: certain thing is, commanded therefore we are able to do,
• 1:09:04
  Speaker 1: it and do do, it or the command is. Ridiculous
• 1:09:09
  Speaker 1: on this, side it bursts forth and boasts of its
• 1:09:11
  Speaker 1: own complete, victory as though it held it as a
• 1:09:14
  Speaker 1: settled point that these, conclusions as soon as hatched in,
• 1:09:18
  Speaker 1: thought were established as firmly as the divine. Authority and
• 1:09:22
  Speaker 1: hence it pronounces with all confidence that in some places
• 1:09:26
  Speaker 1: of the scripture all is attributed to, man and that
• 1:09:29
  Speaker 1: therefore there is a contradiction that requires. Interpretation but it
• 1:09:34
  Speaker 1: does not see that all this is the figment of
• 1:09:37
  Speaker 1: its own, brain nowhere confirmed by one iota of, scripture
• 1:09:42
  Speaker 1: and not only, so but that it is of such
• 1:09:45
  Speaker 1: a nature, that if it were, admitted it would confute
• 1:09:48
  Speaker 1: no one more directly than, itself because if it proved,
• 1:09:52
  Speaker 1: anything it would prove that free will can do all,
• 1:09:56
  Speaker 1: things whereas it undertook to prove the directly contrary section
• 1:10:02
  Speaker 1: one hundred ten in the same. Way, also it so
• 1:10:05
  Speaker 1: continually repeats, this if man do, nothing there is no
• 1:10:09
  Speaker 1: place for. Merit and where there is no place for,
• 1:10:12
  Speaker 1: merit there can be no place either for punishment or for.
• 1:10:16
  Speaker 1: Reward here, again it does not see that by these
• 1:10:20
  Speaker 1: carnal arguments it refutes itself more directly than it refutes.
• 1:10:24
  Speaker 1: Us for what do these conclusions prove but that all
• 1:10:28
  Speaker 1: merit is in the power of free? Will and then
• 1:10:31
  Speaker 1: where is any room for? Grace, moreover supposing free will
• 1:10:36
  Speaker 1: to merit a certain little and grace the, rest why
• 1:10:39
  Speaker 1: does free will receive the whole? Reward or shall we
• 1:10:44
  Speaker 1: suppose it to receive but a certain small portion of the.
• 1:10:47
  Speaker 1: Reward then if there be a place for, merit in
• 1:10:50
  Speaker 1: order that there might be a place for, reward the
• 1:10:53
  Speaker 1: merit must be as great as the. Reward but why
• 1:10:56
  Speaker 1: DO i thus lose both words and time upon a
• 1:10:59
  Speaker 1: thing of Not for even supposing the whole we are
• 1:11:03
  Speaker 1: established at which the diatribe is, aiming and that merit
• 1:11:07
  Speaker 1: is partly the work of man and partly the work Of,
• 1:11:09
  Speaker 1: god yet it cannot define that work, itself what it,
• 1:11:13
  Speaker 1: is of what kind it, is or how far it
• 1:11:16
  Speaker 1: is to. Extend, therefore its disputation is about nothing at,
• 1:11:20
  Speaker 1: All since therefore it cannot prove any one thing which it,
• 1:11:25
  Speaker 1: asserts nor establish its, interpretation nor, contradiction nor bring forward
• 1:11:30
  Speaker 1: a passage that attributes all to, Man and since all
• 1:11:34
  Speaker 1: are the phantoms of its own, Cognition paul's similitude of
• 1:11:38
  Speaker 1: The potter and The clay stands unshaken and. Invincible that
• 1:11:43
  Speaker 1: it is not according to our free will what kind
• 1:11:46
  Speaker 1: of vessels we are, made and as to the exhortations Of,
• 1:11:50
  Speaker 1: paul if a man purify himself from these and the,
• 1:11:53
  Speaker 1: like they are certain models according to which we ought
• 1:11:57
  Speaker 1: to be. Formed but they are not proofs of our
• 1:12:00
  Speaker 1: working power or of our. Desire suffice it to have
• 1:12:04
  Speaker 1: spoken thus upon these. Points the hardening Of, feroh the
• 1:12:08
  Speaker 1: case Of, esau and the similitude of The potter end
• 1:12:13
  Speaker 1: Of section one hundred ten