A64002:460
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.
argumenta Nostrorum praecipua quibus astrui doctrina Orthodoxa soleret enervare, Jesuitarum verò aliorumque Adversariorum, quibus doctrinam Ecclesiarum Reformatarum oppugnant confirmare, Varias de doctrinae receptae Veritate dubitationes discipulorum animis ingerere, eandemque cum doctrinâ heterodoxâ prius, quasi in aequilibrio suspender, ac deinde prorsus rejicere, nullam hactenus sinceritatis ac consensus in doctrinâ, licet saepius ab Ecclesiis amanter fraterneque rogatum Declarationem edere voluisse. Now let any indifferent person compare the carriage of Arminius the Innovator, with the carriage of the Contra-Remonstrants, standing for the doctrine heretofore received, and judge impartially which of them betrays the greater distrust of the integrity of their Cause.
argumenta Nostrorum praecipua quibus astrui doctrina Orthodoxa soleret enervare, Jesuitarum verò aliorumque Adversariorum, quibus doctrinam Ecclesiarum Reformatarum oppugnant confirmare, Varias de doctrinae receptae Veritate dubitationes discipulorum animis ingerere, eandemque cum doctrinâ heterodoxâ prius, quasi in aequilibrio suspendere, ac deinde prorsus rejicere, nullam hactenus sinceritatis ac consensus in doctrinâ, licet saepius ab Ecclesiis amanter fraterneque rogatum Declarationem edere voluisse. Now let any indifferent person compare the carriage of Arminius the Innovator, with the carriage of the Contra-Remonstrants, standing for the doctrine heretofore received, and judge impartially which of them betrayes the greater distrust of the integrity of their Cause.
5. As for the easiness of defending it, if it be not, or were not so in their opinion, who are here pretended to have declined the sifting of it, What is that to the purpose? Then who are they, who say it may so easily be defended? I never read any hitherto, who do not acknowledge a great mystery in the divine providence. And from the days of Anselm unto this present day, it hath ever been accounted (in my observation) a very difficult point to accord predestination divine, with the liberty of mens wills. But put the case it may easily be defended, as of evident truth by the word of God, yet notwithstanding, if it be found harsh to mens affections, are they likely to admit it with such ease? I should think it ought to be put out of question, that God hath mercy on whom he will, in bestowing faith and repentance upon them, and thereby curing their natural infidelity and hardness of heart, as also that God hardeneth whom he will, leaving their infidelity and hardness of heart uncured; yet when flesh and blood riseth up against this doctrine thus, Why then doth God complain; (to wit, of mans disobedience) for who hath resisted his will? And the Apostle addresseth hereunto no other answer but this, O 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, another unto dishonour? Is flesh and blood, I pray, apt to rest satisfied with this?