A64002:1742
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.
but no creature, man or Angel so works, as without subordination to God the first Agent, the first cause, the first free worker. Now I come […] the second particular of this second inconvenience. 2. And that is that our doctrine ⟨p. 121⟩taketh away the conscience of sin; and this we willingly grant is consequent upon the former. For if sin be no sin, there is no cause why any man should be troubled with the conscience of sin. But all this being grounded upon a vile and most untrue imputation never yet proved, namely that we make all actions both good and evil to come to pass by absolute necessity, there can be no more truth in the consequent then there is in the Antecedent. We say that every sin that is, or ever was committed in the world is and ever was committed freely, not only voluntarily; much less doth any sin come to pass by any absolute necessity. For albeit there be some things that come to pass necessarily by necessity of nature, as proceeding from Agents natural, working naturally and necessarily. Yet is no work of nature wrought by any absolute necessity. God being able to set an end to nature and the works thereof whensoever it pleaseth him; and while nature continueth according to the good pleasure of God, he restrains the course thereof, or changeth it as he thinks good. How much less do the actions of men, not only in respect of God's agency, who is the first cause, but in respect of man's agency, a second cause, and working deliberately and freely come to pass not necessarily, but contingently, and freely; So far off are they from coming to pass by absolute necessity; to exist by absolute necessity being the incommunicable perfection of God himself. But I confess this Author showeth some humanity in the proof of it, to wit, out of the Tragedian very judiciously and learnedly. Fati est ista culpa; nemo fit fato nocens. It is the fault of fate or destiny, and what comes to pass by destiny is no fault of man's. Yet Zeno the great Patron of Fate, finding his servant in a fault, when his servant excused himself upon fate, saying it was destiny that he should steal; made a ready answer saying, Et caedo, it was his destiny also to be punished; So far was he from justifying or excusing his servant upon any such ground, or forbearing to punish him.
but no creature, man or Angell so workes, as without subordination to God the first Agent, the first cause, the first free worker. Now I come 〈…〉 the second particular of this second inconvenience. 2. And that is that our doctrine