A64002:265
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 touching the pretence of Antiquity; I find many are very apt to make plausible use of this, when either indeed, or at least in their imagination, it seems to serve their turns. And because I am put upon it, I will speak somewhat of it in general, and then proceed to consider it as it is appliable to the present occasion.
AS touching the pretence of Antiquity; I find many are very apt to make plausible use of this, when either indeed, or at least in their imagination, it seems to serve their turnes. And because I am put upon it, I will speak somewhat of it in generall, and then proceed to consider it as it is appyable to the present occasion.
As concerning the first, I find no small equivocation in the word Ancient: For if we compare an ancient man with a younger, in all probability the ancient is likely to be more wise then the other; because he hath more experience, by reason of the length of his days, according to that of Job. 12. 12. Amongst the ancient is wisdom, and in length of days is understanding. But this holds not of that which is ancient, as it signifies that which goes before another. For it is well known, that youth goeth before old age; yet no man will say, that the opinions of men in their youth, are more likely to be sound, then the opinions of riper age. Neither doth any man call or account youth Antiquity. Yet our Fathers we call our Ancients, because they have gone before us, but little reason there is in my judgement, to count their faith the more sound by reason of such Antiquity; no more then why the opinions of man in his youth, should be reputed more sound, then the opinions of his age. For as there is a youth in man; so there is to be acknowledged a youth of the world; and so likewise of the Christian World, even of the Church of God. The Holy Ghost speaks in this language. For even they who were the great Ancestors of the Jews in the days of Jeremiah, are called the youth of Israel, as the youth of Gods Church. Jerem. 2. 2. I remember thee with the kindness of thy youth, and the love of thy marriage, when thou wentst after me in the wilderness, in a land that was not sown. Israel was as a thing hallowed unto the Lord, &c Ezech. 16. 60. I will remember my Covenant made with thee in the days of thy youth. In like sort the Ancients counting them immediately from the Apostles days, are the very youth of the Church Christian. Now like as it is not to be expected that a man should have as great perfection of knowledge in his youth, as in his age; so neither is it to be supposed, that the Church of Christ should have as great perfection of knowledge in her youth as in her age. This is to be understood caeteris paribus; otherwise there lies a double exception against it: the One in the way of Gods extraordinary mercy, the Other in the way of Gods extraordinary judgement. For God may extraordinarily inspire a young man with the spirit of Prophecy, and so make him wiser then the aged.
As concerning the first, I find no small equivocation in the word Ancient: For if we compare an ancient man with a younger, in all probability the ancient is likely to be more wise then the other; because he hath more experience, by reason of the length of his daies, according to that of Job. 12. 12. Amongst the ancient is wisdome, and in length of daies is understanding. But this holds not of that which is ancient, as it signifies that which goes before another. For it is well known, that youth goeth before old age; yet no man will say, that the opinions of men in their youth, are more likely to be sound, then the opinions of riper age. Neither doth any man call or account youth Antiquity. Yet our Fathers we call our Ancients, because they have gone before us, but little reason there is in my judgement, to count their faith the more sound by reason of such Antiquity; no more then why the opinions of man in his youth, should be reputed more sound, then the opinions of his age. For as there is a youth in man; so there is to be acknowledged a youth of the world; and so likewise of the Christian World, even of the Church of God. The Holy Ghost speaks in this language. For even they who were the great Ancestors of the Jews in the daies of Jeremy, are called the youth of Israell, as the youth of Gods Church. Jerem. 2. 2. I remember thee with the kindnesse of thy youth, and the love of thy marriage, when thou wentst after me in the wildernesse, in a land that was not sowen. Israel was as a thing hallowed unto the Lord, &c Ezech. 16. 60. I will remember my Covenant made with thee in the daies of thy youth. In like sort the Ancients counting them immediately from the Apostles daies, are the very youth of the Church Christian. Now like as it is not to be exspected that a man should have as great perfection of knowledge in his youth, as in his age; so neither is it to be supposed, that the Church of Christ should have as great perfection of knowledge in her youth as in her age. This is to be understood caeteris paribus; otherwise there lies a double exception against it: the One in the way of Gods extraordinary mercy, the Other in the way of Gods extraordinary judgement. For God may extraordinarily inspire a young man with the spirit of Prophecy, and so make him wiser then the aged.
Such was the condition of Gods exuberant grace in the days of the Apostles, enduing them with power from on high, not only to instruct them with all spiritual wisdom and understanding in the mysteries of the Gospel, but enabling them also to express it in diverse languages, that so they might be able Ministers of Christ, to carry the glad tidings of salvation over all the World. On the other side, the sins of the Christian world not embracing Gods Truth with ⟨p. 42⟩love, may deserve at the hands of God, that he should give them over to illusions to believe lies. Then no marvel if our former light set in obscure darkness, and degenerate days come in place of better and more noble times; which may more easily come to pass, considering that the light of the Gospel is a spiritual light of faith, no natural light of reason; though even this natural light of reason comes to be amended and perfected by that light of grace.
Such was the condition of Gods exuberant grace in the daies of the Apostles, enduing them with power from on high, not only to instruct them with all spirituall wisdome and understanding in the mysteries of the Gospell, but enabling them also to expresse it in diverse languages, that so they might be able Ministers of Christ, to carry the glad tidings of salvation over all the World. On the other side, the sinnes of the Christian world not embracing Gods Truth with ⟨p. 42⟩love, may deserve at the hands of God, that he should give them over to illusions to believe lies. Then no marvaile if our former light set in obscure darknesse, and degenerate daies come in place of better and more noble times; which may more easily come to passe, considering that the light of the Gospell is a spirituall light of faith, no naturall light of reason; though even this naturall light of reason comes to be amended and perfected by that light of grace.
But it may be said, that They who lived near the Apostles days, are like to be better acquainted with the truth of God then we. I have found some to please themselves in this conceit, and it runs smooth and glib, and it seems very plausible to win approbation. But as Austin saith of some things, that acutule sonant, but discussa reperiuntur obtusa: so many times it falls out, that reasons plausible at first, when exploration comes, prove very unsound; like the fruit Solinus writes of, which grew about Sodom, Fair to the eye, but being crushed in cineres abeunt & vanam fuliginem. And for the discovering of the emptiness of this reason, I proceed thus.
But it may be said, that They who lived neer the Apostles daies, are like to be better acquainted with the truth of God then wee. I have found some to please themselves in this conceit, and it runns smooth and glibb, and it seems very plausible to winne approbation. But as Austin saith of some things, that acutule sonant, but discussa reperiuntur obtusa: so many times it falls out, that reasons plausible at first, when exploration comes, prove very unsound; like the fruit Solinus writes of, which grew about Sodome, Faire to the eye, but being crushed in cineres abeunt & vanam fuliginem. And for the discovering of the emptinesse of this reason, I proceed thus.
When you say of those Ancients, that they were near to the Apostles. I demand whether the meaning be, they were near to the times of the Apostles, or near to the Persons of the Apostles, or near to the word of the Apostles. The former two, do nothing at all conduce to the perfection of Christian knowledge, or soundness of faith. For certainly both Jews and Heathens professed enemies to the cross of Christ were as near to their Times and Persons as believing Christians, but they were not so familiarly acquainted with their word. But as touching familiar acquaintance with the word of the Apostles; as also the embracing of it by faith: Nothing I trust hindereth us from being as near to the Apostles, as the Ancients were. Nay it is well known, that as touching divers pieces of the books of the New Testament, we receive them for Canonical, which many of the Ancients doubted of. And as touching divers books concerning the times of the Old Testament, they are discovered unto us to be Apocryphal, which to many of the Ancients were not.
When you say of those Ancients, that they were neer to the Apostles. I demand whether the meaning be, they were neer to the times of the Apostles, or neer to the Persons of the Apostles, or neer to the word of the Apostles. The former two, doe nothing at all conduce to the perfection of Christian knowledge, or soundnesse of faith. For certainly both Jews and Heathens professed enemies to the crosse of Christ were as neer to their Times and Persons as believing Christians, but they were not so familiarly acquainted with their word. But as touching familiar acquaintance with the word of the Apostles; as also the embracing of it by faith: Nothing I trust hindereth us from being as neer to the Apostles, as the Ancients were. Nay it is well known, that as touching divers peeces of the books of the New Testament, we receive them for Canonicall, which many of the Ancients doubted of. And as touching divers books concerning the times of the Old Testament, they are discovered unto us to be Apocryphall, which to many of the Ancients were not.
But it may be said, that these Ancients to whom they pretend so much reverence (which indeed is but reverence to themselves, and to serve their own turns) were so near to the Apostles, that they not only were partakers of their writings, but of their Preaching also by word of mouth? To this I answer.
But it may be said, that these Ancients to whom they pretend so much reverence (which indeed is but reverence to themselves, and to serve their own turnes) were so neer to the Apostles, that they not only were partakers of their writings, but of their Preaching also by word of mouth? To this I answer.
1. That it is a very rare thing to meet with any such now adays, unless it be some counterfeit Author: neither do I find any such alleged by any, least of all by any Arminian, who yet upon my knowledge do discourse after this manner, as touching their nearness to the Apostles.
1. That it is a very rare thing to meet with any such now adaies, unlesse it be some counterfeit Author: neither doe I find any such alleadged by any, least of all by any Arminian, who yet upon my knowledge doe discourse after this manner, as touching their neernesse to the Apostles.
2. But suppose there were any such, and they should tell us what they heard preached by the Apostles, shall we take their relations for Oracles, and make the word of God to consist, partly of that which is written by them, and partly of that which is not written, but delivered by word of mouth, and commended unto us by tradition? Then farewell the doctrine of Protestants concerning the rule of faith, that it is only the written-word; and let us with the Papists, join thereunto traditions to make up a complete Rule of Faith.
2. But suppose there were any such, and they should tell us what they heard preached by the Apostles, shall we take their relations for Oracles, and make the word of God to consist, partly of that which is written by them, and partly of that which is not written, but delivered by word of mouth, and commended unto us by tradition? Then farewell the doctrine of Protestants concerning the rule of faith, that it is only the written-word; and let us with the Papists, joyne thereunto traditions to make up a compleat Rule of Faith.
It may be farther said, that by reason of their nearness to the Apostles, they may be better acquainted with the meaning of the word written.
It may be farther said, that by reason of their neernesse to the Apostles, they may be better acquainted with the meaning of the word written.
To which I answer; if so, then either from the Apostles own mouths, or by relation from others. Of any that report what they heard from the Apostles own mouths, they allege none. If they did, what were this other then to bring in Tradition to be a Rule, if not of faith, yet of interpretation of Gods word, which is as foul every way as the former, considering that soundness of faith, is grounded upon the soundness of interpretation of Gods word. If only by relation from others, the same exceptions lye against this and over and above, this must be of somewhat far less authority then the former: it being so difficult a matter to report from another without adding somewhat of his own, whether it be much or little, as Chaucer speaketh.
To which I answer; if so, then either from the Apostles own mouthes, or by relation from others. Of any that report what they heard from the Apostles own mouths, they alleadge none. If they did, what were this other then to bring in Tradition to be a Rule, if not of faith, yet of interpretation of Gods word, which is as foule every way as the former, considering that soundnesse of faith, is grounded upon the soundnesse of interpretation of Gods word. If only by relation from others, the same exceptions lye against this and over and above, this must be of somewhat farre lesse authority then the former: it being so difficult a matter to report from another without adding somewhat of his own, whether it be much or little, as Chaucer speaketh.
Lastly, let the Commentaries of these days, be compared with the Commentaries of the Ancients, and let the indifferent reader judge, which of them are most true, most learned, most substantial. So that I suppose, I may be bold to conclude, that this reason drawn from the nearness of the Ancients to the Apostles, how plausible soever it seems at first sight, yet indeed is of no force.
Lastly, let the Commentaries of these daies, be compared with the Commentaries of the Ancients, and let the indifferent reader judge, which of them are most true, most learned, most substantiall. So that I suppose, I may be bold to conclude, that this reason drawn from the neernesse of the Ancients to the Apostles, how plausible soever it seems at first sight, yet indeed is of no force.
Now to the contrary we have these reasons.
1. Like as it is fit every man should profit in the knowledge of God more and more, as long as he lives: so in all likelihood, the Christian world doth profit more and more, as they draw nearer to the end of the world, excepting those times of Gods judgements in giving the world over to illusions to believe lies. Austin did profit, as in other points of Christian knowledge, so in this as concerning Predestination, and blames the Massilienses for not profiting with him. De Praedestin. lib. 1. cap. 4. Videtis quid tunc de fidei & operibus sentiebam, quamvis de commendandâ dei gratiâ labor arem; In qua sententia istos fratres nostros esse nunc video: quia non ficut legere libros meos, ita curaverunt proficere mecum.
1. Like as it is fit every man should profit in the knowledge of God more and more, as long as he lives: so in all likelihood, the Christian world doth profit more and more, as they draw neerer to the end of the world, excepting those times of Gods judgements in giving the world over to illusions to believe lies. Austin did profit, as in other points of Christian knowledge, so in this as concerning Predestination, and blames the Massilienses for not profiting with him. De Praedestin. lib. 1. cap. 4. Videtis quid tunc de fidei & operibus sentiebam, quamvis de commendandâ dei gratiâ labor arem; In qua sententia istos fratres nostros esse nunc video: quia non ficut legere libros meos, ita curaverunt proficere mecum.
2. We have more means and helps for our furtherance in Christian knowledge, then they had, and that in divers respects. First, because we enjoy their labours, they enjoyed not ours, nor the like before them. So that by the reading of their writings we soon attain to that knowledge which they had, they communicating it unto us; and it were very strange we should add nothing thereunto; especially considering that Veritas was wont to be accounted temporis filia: and Aristotle accounts it an easy thing to add; Any man saith he may do that, [Greek or Hebrew], and thus, saith he, Arts come to their perfection [Greek or Hebrew]. A tall man is able to discover much farther then a Dwarf, but let a Dwarf be advanced upon the shoulders of that tall man, and he will discover much farther then he. Let then those Ancients go for tall fellows in the discovery of Christian truth, let the Divines of modern ages be but Dwarfs, as the Children of Israel seemed to be, but Grasshoppers in comparison of the Canaanites, especially to the sons of Anack; yet if by their pious labours and industries, which they have with much ingenuity communicated unto us, they suffer us to get upon their shoulders, shall not we though Dwarfs, be enabled hereby to discover somewhat more then they? The Eagle is a fowl of great strength and soareth high, the highest of all Kites and Hawks, yet let her carry a Wren along with her on her shoulders in her aerial ascensions, when she is weary and can fly no higher, can it seem strange, if the Wren carried thus high by this Anakim of fowls, presumes of her own strength to fly a little higher then she? or is this any glory to the Wren, or disparagement to the Eagle?
2. We have more means and helps for our furtherance in Christian knowledge, then they had, and that in divers respects. First, because we enjoy their labours, they enjoyed not ours, nor the like before them. So that by the reading of their writings we soon attain to that knowledge which they had, they communicating it unto us; and it were very strange we should adde nothing thereunto; especially considering that Veritas was wont to be accounted temporis filia: and Aristotle accounts it an easy thing to adde; Any man saith he may doe that, 〈non-Latin alphabet〉, and thus, saith he, Arts come to their perfection 〈non-Latin alphabet〉. A tall man is able to discover much farther then a Dwarfe, but let a Dwarfe be advanced upon the shoulders of that tall man, and he will discover much farther then he. Let then those Antients goe for tall fellowes in the discovery of Christian truth, let the Divines of moderne ages be but Dwarfes, as the Children of Israel seemed to be, but Grashoppers in comparison of the Canaanites, especially to the sonnes of Anack; yet if by their pious labours and industries, which they have with much ingenuity communicated unto us, they suffer us to get upon their shoulders, shall not we though Dwarfes, be enabled hereby to discover somewhat more then they? The Eagle is a fowle of great strength and soareth high, the highest of all Kites and Haukes, yet let her carry a Wren along with her on her shoulders in her aëriall ascentions, when she is weary and can fly no higher, can it seem strange, if the Wren carried thus high by this Anakim of fowles, presumes of her own strengh to fly a little higher then she? or is this any glory to the Wren, or disparagement to the Eagle?
2. Secondly Have not we better helps of Art then they, especially as touching the knowledge of the Tongues, and Logical resolutions of the Text. The Latin Fathers most of them were little acquainted with the Greek; neither Latin nor Greek Fathers were usually much acquainted with the Hebrew: Origen amongst the Greek, and Hierom amongst the Latin, had not their fellows for this.
2. Secondly Have not we better helpes of Art then they, especially as touching the knowledge of the Tongues, and Logicall resolutions of the Text. The Latine Fathers most of them were little acquainted with the Greek; neither Latine nor Greek Fathers were usually much acquainted with the Hebrew: Origen amongst the Greek, and Hierom amongst the Latine, had not their fellows for this.
3. Lastly, the Ancients in their days were not so put unto it as the latter; Nothing did more quicken them, or doth us, then contentions with Heretics. And therefore look how they were exercised with Heresies, so it is to be expected they were best seen in those Articles of Faith, which were most shaken by Heretics. This both Austin and Gregory take notice of; and Austin is most frequent herein, some passages to this purpose I shall relate hereafter. Now before Pelagius his days, the Fathers were much exercised in opposing the Manichees, and accordingly gave themselves to the maintenance of Free-will, as Aniarius observes by the relation of Sixtus Senensis. But Pelagius was the first that opposed Gods grace; and therefore those 1Fathers that contended with him, gave themselves chiefly to the maintenance of Gods grace.
3. Lastly, the Ancients in their daies were not so put unto it as the latter; Nothing did more quicken them, or doth us, then contentions with Heretiques. And therefore look how they were exercised with Heresies, so it is to be expected they were best seen in those Articles of Faith, which were most shaken by Heretiques. This both Austin and Gregory take notice of; and Austin is most frequent herein, some passages to this purpose I shall relate hereafter. Now before Pelagius his daies, the Fathers were much exercised in opposing the Manichees, and accordingly gave themselves to the maintenance of Free-will, as Aniarius observes by the relation of Sixtus Senensis. But Pelagius was the first that opposed Gods grace; and therefore those 1Fathers that contended with him, gave themselves chiefely to the maintenance of Gods grace.
