A64002:517
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.
1. The Chaldeans and Astrologers, did altogether place Fate, in the influencies of the stars, and because those glorious bodies, did infatuate the World with a show of Divinity (which the Lord Laboured to prevent in the Jews. Deutr. 4.) no marvel if the vulgar sort did acknowledge no other fate, but that. As Austin saith, De Civit. Dei lib. 5. cap. 1. Id (Fatum) homines quando audiunt usitatâ loquendi confuetudine non intelligunt, nisi vim positionis syderum, qualis est quando quis nascitur sive concipitur. But I do not find that the Stoics did thus distinguish, but by their Series Causarum, they comprehended all causes celestial or sublunary. Ramus indeed conceived such a difference between Possidonius and Chrysippus both Stoics, but Turnebus makes bold to tell him, that herein he erred. Quod autem Possidonium dicis studio Astrologiae oblectatum, Fatum syderibus attribuisse in eo peccas, quod aliam ejus quam Chrysippi sententiam putas, nec eam totam complecteris. Nam si in simul aegrotantibus fratribus causam esse dicebat in syderum & caeli constitutione & affectione, non tamen idcircò in aliis rebus Fatum non esse judicabat. Nay he professeth that according to all the Stoics, Fatum was God himself and nature; and that by Fatum they understood, omnem naturae contagionem, which was Cicero's phrase. As indeed the whole frame of nature is knit together per contactum, which Cicero called Naturae contagionem. And he proves as much of Possidonius out of Cicero De Divinatione. For Quintus therein professing according to the opinion of Possidonius, that all force and course of Divination, was derived from God, from destiny, and from nature, he concludes therehence, that all kind of artificial and natural Divination, were in his opinion comprehended under the notion of Fate. And out of Cicero's second Book of Divination shows, that whereas Possidonius his opinion was, Vim quandam sentientem & divinam quae tota confusa sit mundo, ad hostiam deligendam ducere. He concludes thus; Satis ut opinor, significat Possidonium non in syderibus tantum Fatum posuisse, sed per omnem mundi continuationem & naturae conjunctionem, ordinem seriemque causarum permanare credidisse. Idem Possidonius (saith he) [Greek or Hebrew] scripserat, quod non fecisset, si in syderibus tantum Fatum esse sensisset.
1. The Chaldeans and Astrologers, did altogether place Fate, in the influencies of the starres, and because those glorious bodies, did infatuate the World with a shew of Divinity (which the Lord Laboured to prevent in the Jewes. Deutr. 4.) no marvail if the vulgar sort did acknowledge no other fate, but that. As Austin saith, De Civit. Dei lib. 5. cap. 1. Id (Fatum) homines quando audiunt usitatâ loquendi confuetudine non intelligunt, nisi vim positionis syderum, qualis est quando quis nascitur sive concipitur. But I doe not find that the Stoicks did thus distinguish, but by their Series Causarum, they comprehended all causes caelestiall or sublunary. Ramus indeed conceived such a difference between Possidonius and Chrysippus both Stoicks, but Turnebus makes bold to tell him, that herein he erred. Quod autem Possidonium dicis studio Astrologiae oblectatum, Fatum syderibus attribuisse in eo peccas, quod aliam ejus quam Chrysippi sententiam putas, nec eam totam complecteris. Nam si in simul aegrotantibus fratribus causam esse dicebat in syderum & caeli constitutione & affectione, non tamen idcircò in aliis rebus Fatum non esse judicabat. Nay he professeth that according to all the Stoicks, Fatum was God himselfe and nature; and that by Fatum they understood, omnem naturae contagionem, which was Cicero's phrase. As indeed the whole frame of nature is knit together per contactum, which Cicero called Naturae contagionem. And he proves as much of Possidonius out of Cicero De Divinatione. For Quintus therein professing according to the opinion of Possidonius, that all force and course of Divination, was derived from God, from destiny, and from nature, he concludes therehence, that all kind of artificiall and naturall Divination, were in his opinion comprehended under the notion of Fate. And out of Cicero's second Book of Divination shewes, that whereas Possidonius his opinion was, Vim quandam sentientem & divinam quae tota confusa sit mundo, ad hostiam deligendam ducere. He concludes thus; Satis ut opinor, significat Possidonium non in syderibus tantum Fatum posuisse, sed per omnem mundi continuationem & naturae conjunctionem, ordinem seriemque causarum permanare credidisse. Idem Possidonius (saith he) scripserat, quod non fecisset, si in syderibus tantum Fatum esse sensisset.