A64002:260
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.
Minutius Faelix brings in the Pagans objecting to the Christians, that they hold an inevitable event of things, and did feign and frame to themselves an unjust God, who did punish in men their unavoidable destinies, and not their ill choices in these words. Quicquid agitis ut alii Fato, ita vos Deo additis: Iniquum igitur Deum fingitis, qui sortem in hominibus puniat, non voluntatem. The objection he thus answers. Illud Fatum est quod de unoquoque Deus fatus est. Christians hold no other Fates then Gods decrees, Qui cum universam praescit materiam pro meritis & qualitatibus singulorum etiam fata determinat; & ita in nobis non genitura plectitur, sed ingenii natura punitur. God that foreknew all men and their actions did accordingly determine their retributions.
Minutius Faelix brings in the Pagans objecting to the Christians, that they hold an inevitable event of things, and did feigne and frame to themselves an unjust God, who did punish in men their unavoidable destinies, and not their ill choyces in these words. Quicquid agitis ut alii Fato, ita vos Deo additis: Iniquum igitur Deum fingitis, qui sortem in hominibus puniat, non voluntatem. The objection he thus answers. Illud Fatum est quod de unoquoque Deus fatus est. Christians hold no other Fates then Gods decrees, Qui cum universam praescit materiam pro meritis & qualitatibus singulorum etiam fata determinat; & ita in nobis non genitura plectitur, sed ingenii natura punitur. God that foreknew all men and their actions did accordingly determine their retributions.
S. Hierome an eager opposer of the Pelagians in many places of his writings hath the same thing: Ex praescientiâ dei evenit ut quem justum futurum scit prius diligat quam oriatur ex utero & quem peccatorem 1aderit antequam peccet. To the same purpose he speaks in another place, Dilectio & Odium Dei vel ex praescientiâ nascitur futurorum, vel ex operibus, alioqui novimus quod omnia Deus diligat, nec quicquam eorum oderit, quae creavit. And in his Book against Pelagius he saith, Elegit Deus quem bonum cernit. The sum of all which speaks is but this, that there is no decree of damning or of saving men, but what is built upon Gods foreknowledge of the evil and good actions of men.