A64002:1650
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.
Witness that discourse of Beza wherein he a verreth and laboureth to prove, that God doth not only permit sin but will it also: And witness Calvin too, who hath a whole section against it, calling it a carnal 1distinction invented by the flesh, and (effugium) a mere evasion to shift off this seeming absurdity, that that man is made blind (Deo volente & jubente) by Gods will and command; who must shortly after be punished for his blindness; He calleth it also (figmentum) a fiction, and saith they do (ineptire) play the fools that use it. By many reasons also doth he endeavour to lay open the weakness of it, taxing those who understand such Scriptures as speaks of God's smiting men with a Spirit of slumber and giddiness, of blinding their minds, infatuating and hardening their hearts &c. Of a permission and suffering of men to be blinded, and hardened, Nimis frivola est ista solutio, saith he, it is too frivolous a gloss. In another place he blameth those that refer sin to God's prescience only, calling their speeches (argutiae) tricks and quirks which Scripture 2will not bear; and those likewise that ascribe it to God's permission, and saith, what they bring touching the Divine permission in this business will not hold water. They that admit the word permissive, do willingly mistake it, and while, to keep of this blow, they use the word, they corrupt the meaning. For 1. Permission is an act of God's consequent and judiciary will, by which he punisheth men for abusing their freedom, and committing such sins day by day, as they might have avoided; and to which he proceedeth (lento gradu) slowly and unwillingly, as we may see, Psal: 81. 11. 12. Israel would none of me, so I gave them up &c. Ezeh: 18. 39. Go and serve every one his Idol, seeing ye will not obey me &c. Rom: 1. 21. 24. Because when they knew God, they glorified him not as God, therefore God gave them up unto their hearts lusts, to vile affections and to a Reprobate mind. Rev. 22. 11. He that is unjust let him be unjust still. In these places and many more we may see, that persons left to themselves are sinners only; and not all sinners, but the obstinate and wilful, which will by no means be reclaimed. But the permission which they mean, is an act of God's antecedent will, exercised about innocent men lying under no guilt at all in God's eternal consideration. 2.