A64002:2140
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.
As for the concessions of Arminius and Vorstius, seeing they are erroneous, a patronage of our opinion drawn from them is not to be valued so much, as to be built upon. Verum tanti non est hujusmodi patrocinium, ut errone is quantumvis propitiis innitamur assertionibus.
As for the concessions of Arminius and Vorstius, seeing they are erroneous, a patronage of our opinio• drawn from them is not to be valued so much, as to be built upon. Verum tanti non est hujusmodi patrocinium, ut errone is quantumvis propitiis innitamur assertionibus.
As for the reason, that is of no force or strength, for we may as well conclude, that because God did from eternal will or decree to create the World, therefore the World from eternal was created; or because God from eternal foreknew that the World should be, therefore the World did exist from eternal: for there is no less relation, between the willing of a thing, and the thing willed; the decree of a thing, and the thing decreed; the foreknowledge of a thing, and the thing foreknown; than there is, between the permission of a thing, and the thing permitted. And there is between them as a relation, so also a reciprocation: whereupon it followeth, that if God willeth or decreeth a thing, it is willed or decreed; if he foreknows a thing, it is foreknown; if he permits a thing it is permitted: but as it doth not follow, a thing is willed or decreed, therefore 'tis actually existent; a thing is foreknown, therefore it is; In like manner it doth not follow, a thing is permitted, therefore it is actually: and indeed if Gods mere permission did infer the existence of a thing upon this ground, because permission and the thing permitted are relatives, it would hold as well concerning the permission of man, as God; But 'tis manifest, that it followeth not upon mans permission, that whatsoever he permitteth, cometh to pass.
As for the reason, that is of no force or strength, for we may as well conclude, that because God did from eternall will or decree to create the World, therefore the World from eternall was created; or because God from eternall foreknew that the World should be, therefore the World did exist from eternall: for there is no lesse relation, between the willing of a thing, and the thing willed; the decree of a thing, and the thing decreed; the foreknowledge of a thing, and the thing foreknowne; than there is, between the permission of a thing, and the thing permitted. And there is between them as a relation, so also a reciprocation: whereupon it followeth, that if God willeth or decreeth a thing, it is willed or decreed; if he foreknowes a thing, it is foreknown; if he permits a thing it is permitted: but as it doth not follow, a thing is willed or decreed, therefore 'tis actually existent; a thing is foreknown, therefore it is; In like manner it doth not follow, a thing is permitted, therefore it is actually: and indeed if Gods meere permission did inferre the existence of a thing upon this ground, because permission and the thing permitted are relatives, it would hold as well concerning the permission of man, as God; But 'tis manifest, that it followeth not upon mans permission, that whatsoever he permitteth, cometh to passe.