A64002:1605
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.
And Gods concourse with the creature is not coordinate, like as one man concurs with another in moving a timber log, which is the expression of the Jesuits, thereby manifesting the vileness of their opinion, as we can demonstrate, and that more ways then one by evident demonstration, as I have already showed in my Vindiciae. Let this Author answer 1those digressions if he can, I am confident he will never answer them while his head is hot; nor all the Rabble of the Arminians. We know God is the first cause, and all other are but second causes in comparison to him. Yet we willingly confess that the providence of God is wonderful and of a mysterious nature in this; but such as whereunto the Scripture gives pregnant testimony, as scarce to any thing more. So jealous he is least his providence should be denied in evil, wherein indeed it is most wonderful; and he takes unto himself the hardening of men's hearts, and blinding of their minds, and prostituting them to abominable courses, even to vile affections and thereby to punish sin with sin, as Rom: 1. Therein saith the Apostle, they received the recompense of their error. This hath Austin also by Scripture suggestion testified at large in his book. De gratiâ & Libero arbitrio in two large chap: & likewise in his fifth book against Julian the Pelagian & third chap: this also the Adversaries have been driven to confess in a strange manner, as to give instance first in Bellarmine whose words are these. God saith he, praesidet ipsis voluntatibus easque regit & gubernat, torquet & fl•ctit in iis invisibiliter operando, ut licet vitio proprio malae sint, tamen à divina providentia ad unum potius malum quàm ad aliud, non positivè, sed permissive ordinentur. God is president over the Wills, and so rules and governs, wrests & turns them, working invisibly in them, that albeit through their own fault they are evil, yet by the divine providence they are ordered to one evil rather then to another, not positively but permissively What one of our Divines hath said more then this comes to, or so much, professing that God rules and governs the wills of men by his invisible operation, ordering them to one evil rather then to another which St. Austin calls inclining them?
And Gods concourse with the creature is not coordinate, like as one man concurres with another in moving a timber logge, which is the expression of the Jesuites, thereby manifesting the vilenesse of their opinion, as we can demonstrate, and that more waies then one by evident demonstration, as I have allready shewed in my Vindiciae. Let this Authour answer