A64002:548
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 necessity he speaks of, whether in good, or in evil actions; consider I pray his carriage, He did not object unto us, that we made all the actions of men absolutely necessary, but either so, or the ends of men unavoidable. Yet here he supposeth the former to serve his own turn in this present crimination, he holds it up, as it were contrary to his own conscience. We acknowledge the actions of men to be free, not one being performed by any, but in such sort, that they had power to forbear it, and still have to forbear the like: But upon supposition of Gods decree, either to work in us any thing, that is pleasing in his sight (which to be his gracious course, the Apostle expressly professeth, Heb. 13. 20.) or to permit any particular evil, we willingly profess, that as well upon this, as upon Gods foreknowledge, it followeth consequently that necesse est, that such a thing come to pass; but how? not necessarily, but agreeable to the condition of our reasonable natures, contingently and freely. And this Arminius in plain terms professeth in the point of evil, to wit, supposing God permits a man to will this or that evill; Necesse est ut nullo argumentorum genere persuadeatur ad nolendum, Exam. pag. 153. But I will farther display the doctrine of these Arminians, and prove, First, that no evil comes to pass, but that God did will it. Secondly, that never was there any greater necessity known to the World, then that which these men bring upon good and evil actions, a necessity that binds the Lord himself.
2. As touching the necessity he speaks of, whether in good, or in evill actions; consider I pray his carriage, He did not object unto us, that we made all the actions of men absolutely necessary, but either so, or the ends of men unavoidable. Yet here he supposeth the former to serve his own turne in this present crimination, he holds it up, as it were contrary to his own conscience. We acknowledge the actions of men to be free, not one being performed by any, but in such sort, that they had power to forbear it, and still have to forbear the like: But upon supposition of Gods decree, either to work in us any thing, that is pleasing in his sight (which to be his gracious course, the Apostle expresly professeth, Heb. 13. 20.) or to permit any particular evill, we willingly professe, that as well upon this, as upon Gods foreknowledge, it followeth consequently that necesse est, that such a thing come to passe; but how? not necessarily, but agreeable to the condition of our reasonable natures, contingently and freely. And this Arminius in plain termes professeth in the poynt of evill, to wit, supposing God permits a man to will this or that evill; Necesse est ut nullo argumentorum genere persuadeatur ad nolendum, Exam. pag. 153. But I will farther display the doctrine of these Arminians, and prove, First, that no evill comes to passe, but that God did will it. Secondly, that never was there any greater necessity known to the World, then that which these men bring upon good and evill actions, a necessity that binds the Lord himselfe.