A64002:1874
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.
And the truth is all the learned concur in distinguishing between, Voluntas praecepti, & voluntas propositi; and count it absurd to infer the purpose of God, or his will to have such a thing done from his commanding it, though this command be joined with exhortation, expostulations, wishes, or whatsoever other emphatical expressions; all which the learned conclude under Praeceptum, as a sign of God's will: And the Pelagians of old urged it no farther then as God's precept backed with what exhortations and enforcements soever, thence to conclude that man had power to yield obedience, but not to conclude, it was God's will it should come to pass; and to impute desires unto God in proper speech, which never are accomplished, what an unscholasticall course is it? even as much as to deny him to be God, and to bereave him of his blessed condition, by frustrating him of his desires: Whereas the time shall come, that the Elect of God shall be so blessed, as to have no desire of theirs in vain. Neither doth the objector introduced by St. Paul ⟨p. 161⟩break forth into any such blasphemy, as to charge God with any imposture in hardening 1whom he will; when nevertheless the ministry of the word hath course with them as well as with any other; but rather proposeth it as a thing unreasonable, that God should complain of mens disobedience, when himself hath hardened their hearts, whereby it comes to pass that it cannot be that they should obey God as they ought. For who hath resisted his will. Yet we know what answer the Apostle maketh to stop the mouths of all such, as call God to an account for his proceedings. But ô man who art thou who disputest with God? Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay of the same lump, to make one vessel unto honour and another unto dishonour? And wilt not thou allow as much power unto God over thee, or over the matter whereof thou wast made, as the Potter hath power over the clay? Proud man thinks himself able enough to believe, to repent. Now God by his passionate expressions in the Prophets discovereth the vanity of this proud conceit, and laboureth by their little profiting by all these pathetical moving courses to manifest the strength of man's corruption; And when they will not learn and receive this instruction by his works;
And the truth is all the learned concurre in distinguishing between, Voluntas praecepti, & voluntas propositi; and count it absurd to inferre the purpose of God, or his will to have such a thing done from his commanding it, though this command be joyned with exhortation, expostulations, wishes, or whatsoever other emphaticall expressions; all which the learned conclude under Praeceptum, as a signe of God's will: And the Pelagians of old urged it no farther then as God's precept backt with what exhortations and enforcements soever, thence to conclude that man had power to yeild obedience, but not to conclude, it was God's will it should come to passe; and to impute desires unto God in proper speech, which never are accomplished, what an unscholasticall course is it? even as much as to deny him to be God, and to bereave him of his blessed condition, by frustrating him of his desires: Whereas the time shall come, that the Elect of God shall be so blessed, as to have no desire of theirs in vaine. Neither doth the objectour introduced by St. Paul