A64002:1580
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.
that is, God should first manifest his mercy and justice in pardoning some, and punishing others, and afterwards suffer them to sin; such is the learning and judgments of these Divines. And as for the foresight of sin, it is apparent, that it presupposeth God's purpose to permit it; and more then that, it presupposeth the fruition of it. Now it is well known, that sin in its own nature is merely possible. How comes it to pass, that from the condition of a thing merely possible, it hath passed into the condition of a thing future? This cannot be done without a cause; and that cause must be eternal; for the effect was eternal. For from everlasting sin was future; for from everlasting God knew it to be future. Now there is nothing everlasting, but God himself, therefore he must needs be the cause of this transition whereby a thing merely possible in its own nature became future. And therefore, either by his knowledge he was the cause thereof, or by his will and decree. Not by his knowledge; for that rather supposeth them to be future, then makes them such. It remains therefore that the will of God, and that alone makes every future thing to pass out of the condition of a thing merely possible, into the condition of a thing future, and that from everlasting. Let this Author satisfy this argument, and I will ease him of all further pains, and lay down the bucklers before him.
that is, God should first manifest his mercy and justice in pardoning some, and punishing others, and afterwards suffer them to sinne; such is the learning and judgments of these Divines. And as for the foresight of sin, it is apparent, that it presupposeth God's purpose to permit it; and more then that, it presupposeth the fruition of it. Now it is well knowne, that sinne in its own nature is meerly possible. How comes it to passe, that from the condition of a thing meerly possible, it hath passed into the condition of a thing future? This cannot be done without a cause; and that cause must be eternall; for the effect was eternall. For from everlasting sinne was future; for from everlasting God knew it to be future. Now there is nothing everlasting, but God himselfe, therefore he must needs be the cause of this transition whereby a thing meerly possible in its own nature became future. And therefore, either by his knowledge he was the cause thereof, or by his will and decree. Not by his knowledge; for that rather supposeth thē to be future, then makes them such. It remaines therefore that the will of God, and that alone makes every future thing to passe out of the condition of a thing meerly possible, into the condition of a thing future, and that from everlasting. Let this Authour satisfie this argument, and I will ease him of all further paines, and lay down the bucklers before him.