A64002:1655
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 we still ⟨p. 93⟩leave him to his own free will. Both these I have insisted upon more at large in the second book in my Vindiciae, Sect: 2. Digres. 3. It is true God hath no need of setting forth his own glory, no more then he hath need of making the world; but the existence of sin may be and is necessarily required to the setting forth of God's glory in some attributes of his. For neither can the glory of God's mercy appear in pardoning sin, nor the glory of his vindicative justice, (called in Scripture his wrath, Rom: 9. 23.) in punishing sin, unless there be sin to be pardoned, and sin to be punished: Nor the glory of his power and wisdom in working good out of evil, unless God give way to the committing of Evil. And if upon God's permission of sin, it be not necessary that sin exist, then it is not in the Almighty power of God infallibly to procure the manifestation of his glory, either in the way of mercy pardoning it, or in the way of justice punishing it. But seeing these reasons are not considerable with this supercilious Theologue, it should seem likely, that look what he substitutes in the place thereof, will prove substantial, and satisfy such understandings as his own: And that he represents out of Tertullian, namely, because man is made by God a free creature. This reason was represented by Arminius before him, and that out of Tertullian, Arminius his husks are pleasing 1to him. Such was the condition of the prodigal child when he forsook his Father; the provender of Swine was acceptable to him. Yet he could not have enough of that. Is not man a free creature to perform natural acts as well as moral; and moral good as well as evil? Nay are not the Children of God made free by Christ to the performance of actions spiritual? What therefore must God only permit them to perform them, and by no means work them to the performance of faith, and repentance, and all manner of obedience; yea and keep them from sinning against him, as he kept Abimelech, Gen: 20? See how this Author displays himself ere he was aware; and withal what the reason is why he affects to deal upon reprobation only, not upon election or grace least his vile opinion miserably defacing the glory of God's grace might appear with open face in 'its proper colours.
yet we still ⟨p. 93⟩