A64002:648
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 consequently whether it be not equally as mad a course (in Aquinas his judgement) to devise a cause of reprobation, as to devise a cause of predestination on the part of Gods will. And no marvel, for the act of Gods will is eternal, all the works of the creature are temporal: Then, the act of Gods will is God himself, for there is no accident in God; and therefore they may as well set themselves to devise a cause of God, as a cause of Gods will. His phrase of casting off, is ambiguous; if it signifieth the denial of salvation, it followeth disobedience; if it signifieth the denial of grace, it precedes disobedience, in what kind soever.
and consequently whether it be not equally as mad a course (in Aquinas his judgement) to devise a cause of reprobation, as to devise a cause of predestination on the part of Gods will. And no marvail, for the act of Gods will is eternall, all the works of the creature are temporall: Then, the act of Gods will is God himselfe, for there is no accident in God; and therefore they may as well set themselves to devise a cause of God, as a cause of Gods will. His phrase of casting off, is ambiguous; if it signifieth the denyall of salvation, it followeth disobedience; if it signifieth the deniall of grace, it precedes disobedience, in what kind soever.
3. Our veil and facere are both temporal; in God it is otherwise; for his deeds are temporal, and may admit the works of men precedaneous thereunto; but his resolutions are his decrees, and they are all eternal, and can admit no work of man precedaneous thereunto; yet is God as just in the one as in the other. For like as he damns no man but for sin, so he never decreed to damn any man but for sin; But as touching the grace of regeneration, the grace of faith and repentance, in the granting and denying of this, the Apostle plainly tells us, he proceeds merely according to the good pleasure of his will; as when he saith, The Lord hath mercy on whom he will, and whom he will he hardeneth: And here also God is as just in his decrees as in his executions. For if it be just with him, to give this grace to whom he will, and deny it to whom he will; it is as just with him, to decree the giving of it to whom he will, and the denying of it also to whom he will. And why shall not the Lord take liberty to cure infidelity and hardness of heart in whom he will, as he cured it in Manasseh and Saul; and leave it uncured in whom he will, as he left it uncured in many a proud Pharisee, and proud Philosopher,