A64002:851
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.
God by efficacious grace could break off any mans infidelity if it pleased him, that is, by affording him such a motion unto faith, as he foresaw would be yielded unto: this is easily proved by the evident confession of Arminius formerly specified. Now, Why doth God so order it, as to move some in such a manner, as he foresees they will believe; others in such a manner as he foresees they will not believe? but because his purpose is to manifest the glory of his grace in the salvation of the one, and the glory of his justice in the damnation of the other. Herein I appeal to the judgement and ⟨p. 165⟩conscience of every reasonable creature that understands it, in spite of all prejudice and false principles to corrupt him.
God by efficacious grace could breake off any mans infidelity if it pleased him, that is, by affording him such a motion unto faith, as he foresaw would be yeelded unto: this is easily proved by the evident confession of Arminius formerly specified. Now, Why doth God so order it, as to move some in such a manner, as he foresees they will believe; others in such a māner as he foresees they will not believe? but because his purpose is to manifest the glory of his grace in the salvation of the one, and the glory of his justice in the damnation of the other. Herein I appeale to the judgement and ⟨p. 165⟩conscience of every reasonable creature that understands it, in spight of all prejudice and false principles to corrupt him.
4. In saying sin foreseen is the cause of Gods decree of damnation, they presuppose a prescience of sin, as of a thing future, without all ground. For nothing can be foreknown as future, unless it be future: now these disputers presuppose a futurition of sin, and that from eternity, without all ground. For consider, no sin is future in its own nature, for in its own nature it is merely possible and indifferent, as well not to be future, as to become future; and therefore it cannot pass out of the condition of a thing merely possible, into the condition of a thing future without a cause. Now what cause do these men devise of the futurition of sinne? Extra Deum, nothing can be the cause thereof: For this passage of things out of the condition of things possible, into the condition of things future, was from everlasting, for from everlasting they were future; otherwise, God could not have known them from everlasting, And consequently the cause of this passage, must be acknowledged to have been from everlasting, and consequently nothing without God could be the cause of it, seeing nothing without God was from everlasting. Therefore the cause hereof must be found intra Deum, within God; then either the will of God, which these men do utterly disclaim, or the knowledge of God; but that is confessed to presuppose things future, rather then to make them so; or the essence of God; now that may be considered either as working necessarily, (and if in that manner it were the cause of things future, then all such things should become future by necessity of nature, which to say is Atheistical) or as working freely; and this is to grant, that the will of God is the cause why every thing merely possible in its own nature doth pass from everlasting into the condition of a thing future, if so be it were future at all. And indeed seeing no other cause can be pitched upon, this free will of God must be acknowledged to be the cause of it: And consequently the reason why every thing becomes future is, because God hath determined it shall come to pass; but with this difference, All good things God hath determined shall come to pass by his effection, All evil things God hath determined shall come to pass by his permission.