A64002:1693
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.
Another unto it as unto a good and gracious act, and that we acknowledge to be an influence special and supernatural. But as touching an evil act, all sides confess that God hath but a single influence thereunto and that general, namely, as it is an act, not as it is evil. And albeit this influence which we call concurrence unto the act, be joined with an influence into the will of the creature to move it to the producing of the same act; yet this motion is no other than whereby ⟨p. 105⟩the will is moved to work agreeably to 'its nature; that is freely. Like as all other Agents are moved by God, the first Agents to work agreeably to their natures, necessary things to work necessarily, contingent things contingently. So that in all this there is no overruling of the will, no liberty taken from her; but rather she is maintained and established in her free condition, and moved agreeably thereunto; like as in the eleventh Article of Ireland it is expressed. For after it is laid down that, God from all eternity did by his unchangeable counsel ordain whatsoever in time should come to pass; It is forthwith added that, hereby no violence us offered to the wills of the reasonable creatures, and neither the liberty nor the contingency of the second causes is taken away but established rather. But because of another claw that here is subjoined by this Author, it is to be considered that the liberty of the creature is not equal unto the liberty of the Creator God himself: But like as all other causes are but second causes, God alone the prime cause; All other Agents but second Agents, God alone the first Agent. So likewise all other free Agents are but second free Agents, God alone primum liberum, the first free Agent. So that no liberty of the creature doth or can exempt it from the Agency of God, In whom we live and move and have our being what a proud thing & presumptuous were it for the creature to aspire unto such an exemption. Who oppose us in the point of free will more then Papists? Yet see how Alvarez disputes against this vise and presumptuous conceit, so much maintained by the Jesuits, and after taken up by the Arminians, who live by their scraps, as if they would be content to wash their dishes.
Another unto it as unto a good and gracious act, and that we acknowledge to be an influence speciall and supernaturall. But as touching an evill act, all sides confesse that God hath but a single influence thereunto and that generall, namely, as it is an act, not as it is evill. And albeit this influence which we call concurrence unto the act, be joyned with an influence into the will of the creature to move it to the producing of the same act; yet this motion is no other thē whereby