A64002:922
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.
In all this (he saith) there is little sincerity, if there be a secret resolution, that the most of these, towards whom those wishes, chidings, and commiserations are used, shall be unavoidably damned. But what if but one of them, towards whom these are used, by a secret resolution shall be unavoidably damned, is there sincerity enough in these courses divine? Sure if this resolution, concerning the unavoidable damnation of the one, doth not prejudice Gods sincerity, neither shall such a resolution concerning the damnation of two, or of two hundred, or thousands, or the most, any way prejudice sincerity divine. But this kind of discourse, is spread all over this Treatise, like a scab only to work upon vulgar affection, where judgement is wanting to observe the frothy condition of it. And whereas he saith that in all this God aliud animo vult aliud verbis significat, its most untrue, as to every one should be made manifest, according to the right understanding of it, had he been pleased to accommodate it severally, and show what that is, which God signifies by his word, and what that is, which he willeth in his heart. And indeed, as in the point of Gods commandment, I have showed there is no colour of contradiction between it, and Gods purpose, but only according to this Authors superficiary interpretation. For to command a thing, is only to will, that it shall be our duty to do it: notwithstanding which, it is apparent, God may purpose not to give grace to work the doing of it. So in every one of the rest, had he instanced as it became him, and showed wherein the guile consisted, the absurdity of this crimination might have been made as manifest as in this. That which he conceals, ⟨p. 181⟩and which he would have his readers rather take to themselves, than show himself clearly to stand to the maintenance thereof, seems to be this; that every one hath power given him to believe, to repent, to change his heart, yea to regenerate himself, but it sticks in his teeth, and he dares not speak it out plainly. Only he keeps himself to Gods resolution, concerning mans unavoidable damnation; yet we maintain not that any contingent things come to pass unavoidably, that were utterly against the nature of a contingent thing, which is to come to pass, so as joined with a possibility of not coming to pass.
In all this (he saith) there is little sincerity, if there be a secret resolution, that the most of these, towards whom those wishes, chidings, and commiserations are used, shall be unavoydably damned. But what if but one of them, towards whom these are used, by a secret resolution shall be unavoydably damned, is there sincerity enough in these courses divine? Sureif this resolution, concerning the unavoydable damnation of the one, doth not prejudice Gods sincerity, neither shall such a resolution concerning the damnation of two, or of two hundred, or thousands, or the most, any way prejudice sincerity divine. But this kind of discourse, is spread all over this Treatise, like a scab only to worke upon vulgar affection, where judgement is wanting to observe the frothy condition of it. And whereas he saith that in all this God aliud animo vult aliud verbis significat, its most untrue, as to every one should be made manifest, according to the right understanding of it, had he been pleased to accommodate it severally, and shew what that is, which God signifies by his word, and what that is, which he willeth in his heart. And indeed, as in the poynt of Gods commandement, I have shewed there is no colour of contradiction between it, and Gods purpose, but only according to this Authors superficiary interpretation. For to command a thing, is only to will, that it shall be our duty to doe it: notwithstanding which, it is apparent, God may purpose not to give grace to worke the doing of it. So in every one of the rest, had he instanced as it became him, and shewed wherein the guile consisted, the absurdity of this crimination might have been made as manifest as in this. That which he conceales,