A64002:1120
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 Austin rests not here, but shows how the same objection may have place, as well for the overthrowing of prescience divine, as for the overthrowing of predestination divine. We (saith he) must no more be deterred by this objection from confessing, the freeness of Gods grace, and predestination divine suitable thereunto, then we are hereby deterred from acknowledging Gods fore-knowledge, and shows how the same objection may be accommodated against Gods fore-knowledge, thus. Sive nunc recte vivatis sive non recte; tales vos eritis postea quales vos deus futuros esse praescivit, vel boni si bonos vel mali si malos. That is, Whether at this time you live well or not well, such you shall be as God foreseeth you will be; either good if he foreseeth it will come to pass, or evil if he foreseeth you will be evil. Now (saith he) if upon the hearing of this, some are converted unto slothfulness (this is the very objection proposed by Calvin for the matter of it, but the form is different. For Calvin saith the Preacher, doth cherish slothfulness, &c. Austin signifieth only, that by such kind of Preaching, men take occasion of slothfulness, and therefore it is fit that Calvin should in that sense only be interpreted, seeing he only relates in effect that which he finds in Austin,) suppose (saith Austin going on) That hereupon they run after their lust, shall we therefore think, that to be false, which was delivered as concerning Gods fore-knowledge? Then he tells a History of his own experience, namely how one in the same monastery whereof he was, abused in this manner the doctrine of fore-knowledge. For when his brethren reproved him he would stubbornly answer, Whatsoever I am now, surely I shall go out of the World, such as God foreseeth I will be. Wherein saith Austin, he speaks truth, but he was so far from profiting by it unto good, that at length he utterly forsook our society, returning as a dog to his vomit; and yet what he will be, saith he, the Lord knoweth. Now who doubts but that our doctrine of justification by faith, and not by works, may be an occasion to some, to abuse the grace of God unto wantonness; such there were even in the Apostles days: but what? Shall we therefore renounce that doctrine? I am not yet come to the tempering of the manner of proposing this doctrine, I have more to say before I come to that.
Yet Austin rests not here, but shewes how the same objection may have place, as well for the overthrowing of prescience divine, as for the overthrowing of predestination divine. We (saith he) must no more be deterred by this objection from confessing, the freenesse of Gods grace, and predestination divine suitable thereunto, then we are hereby deterred from acknowledging Gods fore-knowledge, and shewes how the same objection may be accommodated against Gods fore-knowledge, thus. Sive nunc recte vivatis sive non recte; tales vos eritis postea quales vos deus futuros esse praescivit, vel boni si bonos vel mali si malos. That is, Whether at this time you live well or not well, such you shall be as God foreseeth you will be; either good if he foreseeth it will come to passe, or evill if he foreseeth you will be evill. Now (saith he) if upon the hearing of this, some are converted unto slothfulnesse (this is the very objection proposed by Calvin for the matter of it, but the forme is different. For Calvin saith the Preacher, doth cherish slothfulnesse, &c. Austin signifieth only, that by such kind of Preaching, men take occasion of slothfulnesse, and therefore it is fit that Calvin should in that sense only be interpreted, seeing he only relates in effect that which he findes in Austin,) suppose (saith Austin going on) That hereupon they runne after their lust, shall we therefore thinke, that to be false, which was delivered as concerning Gods fore-knowledge? Then he tells a History of his own experience, namely how one in the same monastery whereof he was, abused in this manner the doctrine of fore-knowledge. For when his brethren reproved him he would stubbornly answer, Whatsoever I am now, surely I shall goe out of the World, such as God foreseeth I will be. Wherein saith Austin, he speakes truth, but he was so farre from profiting by it unto good, that at length he utterly forsooke our society, returning as a dog to his vomit; and yet what he will be, saith he, the Lord knoweth. Now who doubts but that our doctrine of justification by faith, and not by workes, may be an occasion to some, to abuse the grace of God unto wantonnesse; such there were even in the Apostles daies: but what? Shall we therefore renounce that doctrine? I am not yet come to the tempering of the manner of proposing this doctrine, I have more to say before I come to that.