A44687:85
The reconcilableness of God's prescience of the sins of men with the wisdom and…The reconcileableness of God's prescience of the sins of men with the wisdom and…
The reconcilableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honourable Robert Boyle Esq.The reconcileableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honorable Robert Boyle Esq.
London: printed for Brabazon Aylmer, 1677
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
They would have this indetermination of the power afforded to the creature, to be so universal, as to extend equally to evil actions and to good. And have asserted it with a manifest design to exclude efficacious grace, in reference to the best actions.
They would have this indetermination of the power afforded to the creature, to be so universal, as to extend eqally to evil actions and to good. And have asserted it with a manifest design to exclude efficacious grace, in reference to the best actions.
Whereas this account would make it not of so large extent. (As it were very unreasonable any should) For tho it may well be supposed extendible to many actions, besides those that are intrinsically evil, or to any that are not spiritually good, yet nothing enforces (nor can it be admitted) that it should actually, and always extend so far. For who can doubt but God can over-rule the inclinations and actions of his creature, when he pleases; and, as shall best consist with his Wisdom, and the Purity of his Nature, either lay on, or take off his determining hand.
Whereas this account would make it not of so large extent. (As it were very unreasonable any should) For tho it may well be supposed extendible to many actions, besides those that are intrinsecally evil, or to any that are not spiritually good, yet nothing enforces (nor can it be admitted) that it should actually, and alwaies extend so far. For who can doubt but God can over-rule the inclinations and actions of his creature, when he pleases; and, as shall best consist with his Wisdom, and the Purity of his Nature, either lay on, or take off his determining hand.
Nor is it here asserted with any other design, than to exempt the Blessed God, as far as is possible; from a participation in the evil actions of his Creatures: In the