A64002:677
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.
I come to the second of his premises.
2. We have had a taste of this Authors faculty in roving at large, and within the Horizon of his own brain, we shall drink a deeper draught of it ere we part. And once again I willingly profess, it cannot enter into my belief, that these conceits have dropped from the fancy of a young Divine; some old beaten Naturalist rather doth employ his brain to do the Arminians this service. I never found hitherto that Arminius, or any of his Batavian followers have thus discoursed, that justice, mercy, and truth in God, are the same in nature, with those virtues in men, though infinitely differing in degree. I conceive Arminius (though wild enough in his 20 reasons, and especially in his reasons drawn from the consideration of Gods justice) to be more Orthodox, and far more Scholastical then so; though I nothing doubt, we have a generation amongst us that affect to have all learning in Divinity, to go by their rules of Philosophy, and yet the basest Philosophy I think that ever was devised. And this Author whosoever he be, seems herein to discourse after such a manner, as if he were of the number of those that heard the Devil read Lectures through a grate in the University of Toledo. If justice mercy and truth in God, are the same in nature, with those virtues that are in men, then there is something in man, that is the very essence of God; For undoubtedly whatsoever is in God, is of his essence; yet those are they that attribute Manicheism unto us. And seeing the virtues of man are accidents, it follows that that, which under the same name is attributed to God, is either an accident in God; ⟨p. 125⟩or if it be his essence, then the essence of God, is of the same nature with accidents in man.
2. We have had a tast of this Authors faculty in roaving at large, and within the Horizon of his own braine, we shall drink a deeper draught of it ere we part. And once again I willingly professe, it cannot enter into my beliefe, that these conceits have dropt from the fancy of a young Divine; some old beaten Naturalist rather doth imploy his braine to doe the Arminians this service. I never found hitherto that Arminius, or any of his Batavian followers have thus discoursed, that justice, mercy, and truth in God, are the same in nature, with those vertues in men, though infinitely differing in degree. I conceive Arminius (though wild enough in his 20 reasons, and especially in his reasons drawn from the consideration of Gods justice) to be more Orthodoxe, and farre more Scholasticall then so; though I nothing doubt, we have a generation amongst us that affect to have all learning in Divinity, to goe by their rules of Philosophy, and yet the basest Philosophy I think that ever was devised. And this Author whosoever he be, seems herein to discourse after such a manner, as if he were of the number of those that heard the Devill read Lectures through a grate in the University of Toledo. If justice mercy and truth in God, are the same in nature, with those vertues that are in men, then there is something in man, that is the very essence of God; For undoubtedly whatsoever is in God, is of his essence; yet those are they that attribute Manicheisme unto us. And seeing the vertues of man are accidents, it followes that that, which under the same name is attributed to God, is either an accident in God;