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 ...

IEANES.

YOur Major is, If whatsoever God hath decreed or intendeth to per∣mit to come to passe, in any case, upon any termes, or any suppositi∣on whatsoever, should by vertue of such an intention or decree, ne∣cessarily come to passe, then all things possible to be, or at least ten thousand things more than ever shall be, must be, yea and this necessarily. Now how the consequence hereof is proved by this your proposition (I confesse) passeth my skill. The readiest way to examine the consequence in a con∣nexe Syllogisme, is to reduce it unto a Categoricall, and the way of that, every ordinary Logick will informe you is, by giving a reason of the consequence by a Categoricall proposition, and placing it in the roome of the Major in your Categoricall Syllogisme. Now take the proofe that you bring of the consequence, or sequell of your major proposition, (for doubtlesse God hath decreed, and intendeth to leave naturall causes generally, to their naturall, and proper operations, and productions, yea and voluntary causes also, under a power, and at liberty, to act ten thousand times more then ever they will doe or shall doe) and let it be placed in the roome of your major, and then in what Moode and Figure will you inferre your con∣clusion, viz. Whatsoever God hath decreed, or intendeth to come to passe, in any case, upon any termes, or any supposition whatsoever, shall not by vertue of such an intention or decree necessarily come to passe.

And thus you see how weakely you impugne that proposition which is only of your owne setting up.

But let us look upon this passage in it selfe, setting aside the reference it carryeth of a proofe unto the foregoing words, if you understand Gods leaving of naturall causes unto their naturall and proper operati∣ons, &c. And so also his leaving voluntary causes under a power, and at liberty to act ten thousand things more then ever they will doe or shall doe, so as to make it exclusive of that influence which is by way of pre∣vious motion of second causes themselves, whether naturall or volunta∣ry unto all their operations, why your doubtlesse will not carry it, as long as the arguments, by which D. Twisse lib. 2. Digres. 7. proves, that God moves all second causes unto their operations, remaine unanswered by you, and you bring no proofe to the contrary, but your bare word.