A64002:574
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.
1. His argument runs thus, If God delighteth not in the destruction of wicked men, he did never out of his own pleasure, take so many millions of men lying in the fall, and seal them up by an absolute decree under invincible damnation. Now from the rule of contraries, I herehence dispute thus; If this be a good consequence which he makes, then on the contrary it follows, that seeing God doth take pleasure and delight in mans eternal life (as this Author expressly acknowledgeth) therefore he did out of his own pleasure, take so many million of men lying in the fall, and seal them up by an absolute decree under invincible salvation. Now this conclusion is as directly opposite unto him in the point of election, as his conclusion is opposite to ours in the point of reprobation. And my argument must be of the same force and validity with his; because Contrariorum contraria est ratio. Yet I will not content my self with this answer.
1. His argument runnes thus, If God delighteth not in the destruction of wicked men, he did never out of his own pleasure, take so many millions of men lying in the fall, and seale them up by an absolute decree under invincible damnation. Now from the rule of contraries, I herehence dispute thus; If this be a good consequence which he makes, then on the contrary it followes, that seeing God doth take pleasure and delight in mans eternall life (as this Author expressely acknowledgeth) therefore he did out of his own pleasure, take so many million of men lying in the fall, and seale them up by an absolute decree under invincible salvation. Now this conclusion is as directly opposite unto him in the poynt of election, as his conclusion is opposire to ours in the poynt of reprobation. And my argument must be of the same force and validity with his; because Contrariorum contraria est ratio. Yet I will not content my selfe with this answere.
2. Therefore consider I pray in the next place, the true meaning of this phrase I have no pleasure: in these places of the Prophet, the Author himself though he doth not plainly profess what is the meaning of it, as it became him to do, and not to depend upon colour of words suitable; yet by his drift he manifests the meaning of it to be this, that God doth not bring death upon a sinner, of mere pleasure, but being provoked thereunto, (and that according to the purport of the first place