A64002:195
The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…
The riches of Gods love unto the vessels of mercy, consistent with his absolute hatred or reprobation of the vessels of wrath, or, An answer unto a book entitled, Gods love unto mankind ... in two books, the first being a refutation of the said book, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hord's discourse (formerly answered) by an author that conceals his name, but was supposed to be Mr Mason ... / by ... William Twice ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twice from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeans ...The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...
Oxford: printed by L.L. and H.H. for Tho. Robinson, 1653
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.
Yet what doth Seneca speak of the divine will, or divine operation? Did the Tragedian under the term of Fate, denote the divine decree, or the divine administration of things, which is plentifully revealed to us in the word of God? Austin I am sure thought otherwise in more places then one, in Psalm. 31. on these words, Pronunciabo adversum me, He blames those who when they are found in their sins say, Fatum mihi fecit, stellae meae fecêrunt, But saith he, Quid est fatum? Quae sunt stellae? certè istae quas in Coelo conspicimus; & Qui eas fecit? Deus. Quis eas ordinavit? Deus, ergo vides quod voluisti dicere, Deus fecit ut peccarem: Then he tells of others, who said that Mars facit Homicidam, Venus Adulterum. So that Fatum with them were second causes, which we all know in their operations, do both work by necessity of nature, and have no power to maintain the free will of man; and in Psalm. 91. Quaeris ab illo quid sit Fatum, & dicit stellae malae. Quaeris ab illo, quis fecit stellas, quis ordinavit stellas; non habet quid tibi respondeat nisi Deus. ⟨p. 30⟩It's true indeed, the Pelagians did object the Stoical Fate unto Austin, as if his doctrine favoured of it; and what doth he answer thereunto? Nec sub nomine gratiae Fatum asserimus, quia nullis hominum meritis dicimus Dei gratiam antecedi. Si autem quibusdam omnipotentis Dei voluntatem placet Fati nomine nuncupari, profanas quidem verborum novitates evitamus, sed de verbis contendere non amamus.
Yet what doth Seneca speak of the divine will, or divine operation? Did the Tragaedian under the terme of Fate, denote the divine decree, or the divine administration of things, which is plentifully revealed to us in the word of God? Austin I am sure thought otherwise in more places then one, in Psalm. 31. on these words, Pronunciabo adversum me, He blames those who when they are found in their sinnes say, Fatum mihi fecit, stellae meae fecêrunt, But saith he, Quid est fatum? Quae sunt stellae? certè istae quas in Coelo conspicimus; & Qui eas fecit? Deus. Quis eas ordinavit? Deus, ergo vides quod voluisti dicere, Deus fecit ut peccarem: Then he tells of others, who said that Mars facit Homicidam, Venus Adulterum. So that Fatum with them were second causes, which we all know in their operations, doe both work by necessity of nature, and have no power to maintain the free will of man; and in