A64002:200
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.
But as I said before, whatsoever they conceived of Fate, and howsoever they fashioned it, their opinion thereof did not expectorate all conscience of sin in them, or urge them to justify or excuse themselves in their courses. For it appears both of Oedipus and Jocasta, that they not only condemned themselves, but became self executioners of punishment upon themselves for their foul crimes: the one pulling out his own eyes, judging himself unworthy to see the light; and the other destroying herself. Though whatsoever they or the Poets that set them forth conceived of Fate, in this case of theirs, it was only the Oracles of the Devils, and his illusions that abused them; God giving them over thereunto, and that no doubt most justly; when in a wicked curiosity they desire to know, what shall become of them and their children: the Devil gives forth his Oracles as he thinks good, afterwards sets his wits on work to accomplish them thereby, to gain the greater credit and reputation to himself, and so much the more forcibly holds them in his snares.
But as I said before, whatsoever they conceived of Fate, and howsoever they fashioned it, their opinion thereof did not expectorate all conscience of sinne in them, or urge them to justify or excuse themselves in their courses. For it appears both of Oaedipus and Iocasta, that they not only condemned themselves, but became selfe executioners of punishment upon themselves for their foule crimes: the one pulling out his own eyes, judging himselfe unworthy to see the light; and the other destroying herselfe. Though whatsoever they or the Poets that set them forth conceived of Fate, in this case of theirs, it was only the Oracles of the Devills, and his illusions that abused them; God giving them over thereunto, and that no doubt most justly; when in a wicked curiosity they desire to know, what shall become of them and their children: the Devill gives forth his Oracles as he thinks good, afterwards sets his witts on work to accomplish them thereby, to gain the greater credit and reputation to himselfe, and so much the more forcibly holds them in his snares.
But to proceed. This argument or motive is not yet at an end, but like as this doctrine, is pretended to take away all conscience of sin, which is as much as to say, all desert of sin on the one side; so it may be extended to show, how it takes away all conscience of obedience, and all desert thereupon, on the other side; to wit, in good actions. And indeed were it true, that the doctrine did bereave a man of all free will, it were true, as Hierome saith, that where such necessity is, nec damnatio, nec Corona est But Austin hath spent an whole Book in proof of this, namely; that grace consists with freedom of will, unto that which is good; and want of grace together with God's efficacious operation, even in the worst of things, doth consist also with freedom