A64002:1615
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 out of Austin upon Psalm the seventieth, about the beginning. And to these he addeth Ariminensis, Cameracensis, Serarius, and Lorinus, all maintaining the same. And this is evident by consideration of the power, which it pleased the Lord to execute upon his holy Son, and our blessed Saviour, and by the power which he gives us over brute creatures. This I say, if all that he contends for were granted, should rather be concluded therehence, namely, that in this case the creature should be innocent, then that God should be the Author of sin; especially considering that God performs in all this no other thing then belongs unto him of necessity; as without which his moving of the second causes, it were impossible the creature should work at all, which we have made good, by showing the manifest absurdity of their contrary doctrine, who maintain a bare concourse Divine either in subordination unto the agency of the creature, or without subordinating the operation of the creature, to motion Divine. But we do subordinate it, as without which the second cause could not work at all, and by virtue whereof it doth work, and that freely, so far forth as liberty of will is competent to a creature; but not so as to make the creature compeer with his Creator. Let man be a second free Agent, but set our God that made us evermore be the first free Agent; least otherwise we shall deny him the same power over his creatures, that the Potter hath over the clay of the same lump to make one vessel unto honour and another unto dishonour. This power in my maker, the Lord hath given me eyes to discern as taught us in his holy word, and an heart to submit unto it; and to his providence in governing my will, even in the worst actions that ever were committed by me, without any repining humour against his hand; though I think it lawful for us in an holy manner to expostulate with God sometimes in the Prophets language and say, Lord why hast thou caused us to err from thy ways and hardened our hearts against thy fear? Which yet I confess he brings to pass at no time, infundendo malitiam, by infusing any malice into me, who naturally have more then enough of that leaven in me;
And out of Austin upon Psalme the seventieth, about the beginning. And to these he addeth Ariminensis, Cameracensis, Serarius, and Lorinus, all maintaining the same. And this is evident by consideration of the power, which it pleased the Lord to execute upon his holy Son, and our blessed Saviour, and by the power which he gives us over brute creatures. This I say, if all that he contends for were granted, should rather be concluded therehence, namely, that in this case the creature should be innocent, then that God should be the Authour of sinne; especially considering that God performes in all this noe other thing then belongs unto him of necessitie; as without which his moving of the second causes, it were impossible the creature should worke at all, which we have made good, by shewing the manifest absurdity of their contrary doctrine, who maintaine a bare concourse Divine either in subordination unto the agency of the creature, or without subordinating the operation of the creature, to motion Divine. But we doe subordinate it, as without which the second cause could not worke at all, and by vertue whereof it doth worke, and that freely, so farre forth as liberty of will is competent to a creature; but not so as to make the creature compeere with his Creatour. Let man be a second free Agent, but set our God that made us evermore be the first free Agent; least otherwise we shall deny him the same power over his creatures, that the Potter hath over the clay of the same lumpe to make one vessell unto honour and another unto dishonour. This power in my maker, the Lord hath given me eyes to discerne as taught us in his holy word, and an heart to submit unto it; and to his providence in governing my will, even in the worst actions that ever were committed by me, without any repining humour against his hand; though I thinke it lawfull for us in an holy manner to expostulate with God sometimes in the Prophets language and say, Lord why hast thou caused us to erre from thy waies and hardened our hearts against thy feare? Which yet I confesse he brings to passe at noe time, infundendo malitiam, by infusing any malice into me, who naturally have more then enough of that leaven in me;