A64002:176
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.
Mori volentibus vis adhibita vivendi, when they desired to dye, he caused them to live by force; Nam mortem adeò leve supplicium putabat ut cum audisset unum è reis anticipasse eam, exclamaverit Carnutius me evasit, For he accounted death so light a punishment that when he heard one of the condemned persons to have anticipated it, he cried out Carnutius hath escaped me; for that was the condemned persons name. And when he took notice of them that were inward, when one desired to suffer betimes, he answered him, Nondum tecum in gratiam redii. I do not as yet bear these so much good will. Now, why may not some Atheistical person track the steps of this Author, and in this particular exaggerate the heinousness of Gods holy courses as savouring of cruelty beyond all example, beyond the cruelty of Tiberius, because he holds delinquent creatures upon the rack of eternal torment in hell fire? For certain vindicative courses in Tiberius inferior unto these are accounted abominable, cruel, and impious; how much more (if this Authors argumentation be of force) those courses which the word of God hath informed us to be the courses divine, infinitely beyond the courses of Tiberius in the way of severity and rigour? As for the power of God in producing sin, we acknowledge none. Above 1200 years ago it was delivered by Austin, that sin hath no efficient cause, but deficient only. But when the creature sinneth, he sinneth in doing that he ought not to do; or in doing what he doth, not in that manner he ought to do; or in not doing what he ought to do, or not in what manner he ought to do it; not one of all which is incident unto God. All efficiency both divine and humane is found only about the act substrate unto sin; and all sides now a days acknowledge, that God is the author thereof as well as man by an effective concourse, though difference there is about the manner of the concourse: and particularly these; Arminius will have Gods concourse to an evil act, to be every way as much as his concourse to a good, and that he concurs to the working of a good act, no more then to the working of an evil act. Which we utterly deny, requiring a double concourse to every good act that is not supernatural, as touching the substance of the act;
Mori volentibus vis adhibita vivendi, when they desired to dye, he caused them to live by force; Nam mortem adeò leve supplicium putabat ut cum audisset unum è reis anticipasse eam, exclamaverit Carnutius me evasit, For he accounted death so light a punishment that when he heard one of the condemned persons to have anticipated it, he cryed out Carnutius hath escaped me; for that was the condemned persons name. And when he took notice of them that were inward, when one desired to suffer betimes, he answered him, Nondum tecum in gratiam redii. I doe not as yet beare these so much good will. Now, why may not some Atheisticall person track the steps of this Author, and in this particular exaggerate the hainousnesse of Gods holy courses as savouring of cruelty beyond all example, beyond the cruelty of Tiberius, because he holds delinquent creatures upon the rack of eternall torment in hell fire? For certain vindicative courses in Tiberius inferior unto these are accounted abominable, cruell, and impious; how much more (if this Authors argumentation be of force) those courses which the word of God hath informed us to be the courses divine, infinitely beyond the courses of Tiberius in the way of severity and rigour? As for the power of God in producing sinne, we acknowledge none. Above 1200 years agoe it was delivered by Austin, that sinne hath no efficient cause, but deficient only. But when the creature sinneth, he sinneth in doing that he ought not to doe; or in doing what he doth, not in that manner he ought to doe; or in not doing what he ought to doe, or not in what manner he ought to doe it; not one of all which is incident unto God. All efficiency both divine and humane is found only about the act substrate unto sinne; and all sides now a daies acknowledge, that God is the author thereof as well as man by an effective concourse, though difference there is about the manner of the concourse: and particularly these; Arminius will have Gods concourse to an evill act, to be every way as much as his concourse to a good, and that he concurres to the working of a good act, no more then to the working of an evill act. Which we utterly deny, requiring a double concourse to every good act that is not supernaturall, as touching the substance of the act;