A64002:837
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. He saith, There is nothing in Scripture abhorring from sound and right reason, he adds, Odious too: as if his Philosophy had taught him, that it is the part of reason to hate, and not rather of affections. This rule when we were initiates in the University, we were soon acquainted with: Yet this Author to vent his fullness, casts himself upon an unnecessary proof thereof, and the mischief is, that his proof maketh his cause worse then it was before. For having formerly made the comparison between the word of God, and sound and right reason; in his reason he states the comparison between faith and reason, nature and Scripture, not distinguishing between nature corrupt, and uncorrupt, reason corrupt and uncorrupt. Our service of God is reasonable, in as much as it is performed by reasonable creatures, and the rule thereof is not 1natural reason, but merely the word of God. In whom was natural reason more eminent, then in Philosophers? Yet were they wont to be called Haereticorum Patriarchae: and the Apostle hath profess of all such, that the things of God seem foolishness unto them, 1 Cor. 2. 14. Now I pray consider soberly, how reasonable such courses are judged to be, which are accounted foolishness, and what a sweet harmony there is between things revealed, and mens understandings; and whether reasonable, and foolish, be not a plain contradiction; as well as wise, and foolish. If we enjoy a more pure and refined reason then they, let us give illumination Divine the glory of it: and say with him in Job, verily there is a spirit in man, but the illumination of the Almighty giveth understanding. And seeing the word of God, is the only means of Divine illumination, let 2us thank Gods word for all. I come to the second Material of his reply.
1. He saith, There is nothing in Scripture abhorring from sound and right reason, he addes, Odious too: as if his Philosophy had taught him, that it is the part of reason to hate, and not rather of affections. This rule when we were initiates in the University, we were soon acquainted with: Yet this Author to vent his fulnesse, casts himselfe upon an unnecessary proofe thereof, and the mischiefe is, that his proofe maketh his cause worse then it was before. For having formerly made the comparison between the word of God, and sound and right reason; in his reason he states the comparison between faith and reason, nature and Scripture, not distinguishing between nature corrupt, and uncorrupt, reason corrupt and uncorrupt. Our service of God is reasonable, in as much as it is performed by reasonable creatures, and the rule thereof is not