A64002:232
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 what are the reasons hereof in School-divinity? Why surely these. 1. Predestination and Reprobation are eternal, but good works and evil works of the creature are temporal; but impossible it is, that a thing temporal, can be the cause of that which is eternal. 2. The act of Predestination and Reprobation is the act of Gods will, and the act of Gods will, like as the act of his knowledge, is the very essence of God even God himself; and therefore to introduce a cause of Gods will, is to bring in a cause of God himself. 3. If works or faith foreseen be any moving cause of Divine election, then either they are so of their own nature, or by the mere constitution of God. Not of their own nature, as it is apparent; therefore by the constitution of God: but this cannot stand neither. For if by the constitution of God, then it would follow, that God did constitute, that upon foresight of mans faith he would elect him, that is, ordain him to salvation. And what I pray is to constitute? Is it any other then to ordain? And herehence it followeth, God did ordain that upon foresight of mans faith, he would ordain him unto salvation: Whereby the eternal ordination of God, is made the object of his eternal ordination; whereas it is well known, and generally received, that nothing, but that which is temporal, can be the object of divine ordination which is eternal. In like sort I dispute of reprobation: if sin be the cause thereof, then either of its own nature it is the cause thereof, or by the ordinance of God: Not of its own nature as all are ready to confess: if you say by the ordinance of God, then it follows God did ordain, that upon the foresight of mans sin, he would ordain him unto damnation. For reprobation is Gods ordaining a man unto damnation, as touching one part of the things decreed thereby; which we come to consider in the next place, and that both in election and in reprobation, having hitherto considered them as touching the act of God electing or reprobating, and showed that thus they can have no cause.
And what are the reasons hereof in School-divinity? Why surely these. 1. Predestination and Reprobation are eternall, but good workes and evill workes of the creature are temporall; but impossible it is, that a thing temporall, can be the cause of that which is eternall. 2. The act of Predestination and Reprobation is the act of Gods will, and the act of Gods will, like as the act of his knowledge, is the very essence of God even God himselfe; and therefore to introduce a cause of Gods will, is to bring in a cause of God himselfe. 3. If works or faith foreseen be any moving cause of Divine election, then either they are so of their own nature, or by the meer constitution of God. Not of their own nature, as it is apparent; therefore by the constitution of God: but this cannot stand neither. For if by the constitution of God, then it would follow, that God did constitute, that upon foresight of mans faith he would elect him, that is, ordaine him to salvation. And what I pray is to constitute? Is it any other then to ordaine? And herehence it followeth, God did ordaine that upon foresight of mans faith, he would ordaine him unto salvation: Whereby the eternall ordination of God, is made the object of his eternall ordination; whereas it is well known, and generally received, that nothing, but that which is temporall, can be the object of divine ordination which is eternall. In like sort I dispute of reprobation: if sinne be the cause thereof, then either of its own nature it is the cause thereof, or by the ordinance of God: Not of its own nature as all are ready to confesse: if you say by the ordinance of God, then it follows God did ordaine, that upon the foresight of mans sinne, he would ordaine him unto damnation. For reprobation is Gods ordaining a man unto damnation, as touching one part of the things decreed thereby; which we come to consider in the next place, and that both in election and in reprobation, having hitherto considered them as touching the act of God electing or reprobating, and shewed that thus they can have no cause.