A64002:244
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.
2. As touching the very act of Gods decree, We say, Nothing in man could be the cause hereof, but the mere pleasure of God, as Aquinas professeth it a mad thing to devise in man a cause of divine predestination, as touching the act of God predestinating, & as I have showed, because both are eternal and the act of Gods will, which is God himself: and withal to devise a cause hereof, is to cast our selves upon an unavoidable absurdity, as namely to say, That God did ordain that upon the foresight of this or that in men, he would ordain some of them to salvation, and others unto damnation. And indeed the harshness of the Tenet, consists chiefly in confounding these different considerations, whereby a colour is cast, as if we maintained that God did decree to damn men of his mere pleasure and not for sin.
2. As touching the very act of Gods decree, We say, Nothing in man could be the cause hereof, but the meer pleasure of God, as Aquinas professeth it a mad thing to devise in man a cause of divine predestination, as touching the act of God predestinating, & as I have shewed, because both are eternall and the act of Gods will, which is God himselfe: and withall to devise a cause hereof, is to cast our selves upon an unavoydable absurdity, as namely to say, That God did ordaine that upon the foresight of this or that in men, he would ordaine some of them to solvation, and others unto damnation. And indeed the harshnesse of the Tenent, consists chiefly in confounding these different considerations, whereby a colour is cast, as if we maintained that God did decree to damne men of his meere pleasure and not for sin.
2. As touching the second which is this, That the final impenitency and damnation of reprobates are necessary, and unavoidable by Gods absolute decree. Here as it were to make weight, impenitency and damnation are clapped together, as unavoidable by Gods absolute decree; whereas it is without all question, that supposing impenitency to be final, damnation is unavoidable by the Law of God, as who hath ordained, that whosoever dies in impenitency shall be damned. And as for impenitency, doth this Author, or any Arminian deny it to be a fruit of that original corruption wherein all are borne? I persuade my self they do not. Corvinus professeth of all, That by the sin of Adam, they are, conjecti in necessitatem peccandi. Then again doth he maintain