A64002:572
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 as for Tertullian, that which he allegeth out of him, neither makes for him nor against us: we all believe what the Prophet delivereth; but we enquire about the sense of it; But in the same place Tertullian interprets the place not absolutely but comparatively, thus, Vivo inquit Dominus, & paenitentiam malo quam mortem, and indeed thus it is accommodated more then once in the Book of Common prayer, as first in the general absolution; then, in one of the Collects upon Good-Friday: There is a double pleasure, that God may be said to take in the one, but a single pleasure only in the other. For in the death of an impenitent sinner, God delights only in the execution of justice: but in the conversion of such a one that he may live, God delights both in the execution of mercy, which is equivalent to his delight taken in the execution of judgement, and over and above he delights in their repentance; For like as of such as fall from God, it is said, His soul hath no pleasure in them: so of such as turn unto him, it is as true, that his soul hath pleasure in them.
And as for Tertullian, that which he alleadgeth out of him, neither makes for him nor against us: we all believe what the Prophet delivereth; but we enquire about the sense of it; But in the same place Tertullian interprets the place not absolutely but comparatively, thus, Vivo inquit Dominus, & paenitentiam malo quam mortem, and indeed thus it is accommodated more then once in the Book of Common prayer, as first in the generall absolution; then, in one of the Collects upon Good-Friday: There is a double pleasure, that God may be said to take in the one, but a single pleasure only in the other. For in the death of an impenitent sinner, God delights only in the execution of justice: but in the conversion of such a one that he may live, God delights both in the execution of mercy, which is equivalent to his delight taken in the execution of judgement, and over and above he delights in their repentance; For like as of such as fall from God, it is said, His soule hath no pleasure in them: so of such as turne unto him, it is as true, that his soule hath pleasure in them.
3. But give we him leave to enjoy the interpretation he affecteth, yet consider I pray, whether he doth not enjoy it tanquam Diis iratis, and to his bane: for mark I pray his argument, and consider whether I do not from the same argument, most strongly conclude against him.