A64002:951
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 Prosper l. 2. De vocatione Gentium cap. 4. God hath so disposed of the World, as that the reasonable creature, by the contemplation of Gods works, and taste of so many blessings, imbuerctur, he doth not say might be drawn, but imbueretur, might be endued, to wit, with the knowledge of God in such sort, as to move him ad cultum & dilectionem Dei. And all here mentioned both as touching the knowledge of God, and touching the service and love of him; is but as the object of mans duty, signifying what ought to be done by him, not as the object of Gods decree, as whereby he determined what should be done indeed by him. For had he determined this, who could have resisted him? Shall we say that voluntatis omnipotentis effectus impeditur a voluntate creaturae, as Austin 1expresseth the absurdity hereof? As for that which followeth, not in the same Chapter, as this Author writes, (whether out of his own reading or mistaking another's dictates I know not) but in the chapter following, to wit, c. 2. the former place being indeed c. 1. according to my book, not cap. 4. As this Author quotes it. And it is a truth considered in general, for [Greek or Hebrew], to seek the Lord, God did move both Jews and Gentiles; the Jews by his word over & above his works; but the Gentiles only by his works. But the manner of the revelation made to the one and to the other, was far different, as the same Author expresseth cap. 3. Aliter eos juvit quos ad cognoscendum se caeli & terrae testimoniis conveniebat, aliter illos, quibus non solum elementorum famulatu sed etiam doctrina legis Prophetarum, oraculis, miraculorum signis, & Angelorum cooperationibus consulebat, &c. God (he saith) intended not to feed the Gentiles with outward and more common blessings, but to draw them up by these to an expectation of better things, and a careful endeavour to please God that they might obtain them. But what blessings had the Gentiles more than common blessings; doth he particulate any? And as for the expectation of better things, than the things of this world, whereunto he pretends God doth draw them hereby; what oracle hath he for this? Prosper in the Book wherein ⟨p. 190⟩he insists hath nothing at all of any possibility of knowledge of God unto salvation, arriveable unto by the mere contemplation of the creature;
I come to Prosper l. 2. De vocatione Gentium cap. 4. God hath so disposed of the World, as that the reasonable creature, by the contemplation of Gods workes, and tast of so many blessings, imbuerctur, he doth not say might be drawne, but imbueretur, might be indued, to wit, with the knowledge of God in such sort, as to move him ad cultum & dilectionem Dei. And all here mentioned both as touching the knowledge of God, and touching the service and love of him; is but as the object of mans duty, signifying what ought to be done by him, not as the object of Gods decree, as whereby he determined what should be done indeed by him. For had he determined this, who could have resisted him? Shall we say that voluntatis omnipotentis effectus impeditur a voluntate creaturae, as Austin