A64002:122
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.
TWICE. Consideration.
TWISSE. Consideration.
This Authors pretence being only to oppose that Tenet, which maintains that the decree of denying grace and glory, and of inflicting damnation doth not presuppose the foresight of final perseverance in sin, you may well marvel to what purpose this comes in about the different condition of man, considered by God either as before the Fall, or after the Fall in Adam, it being a question of another nature and merely Logical, to wit, about the ordering of Gods decrees of Creation, Permission of the fall of Adam, giving or denying Grace, Salvation or Damnation. The resolution whereof, depends upon the right distinction of these decrees, in reference to the end, and to the means tending to that end. For this being Resolved according to the rules of Divinity, the order between them, must consequently be determined, according to the rules generally received in the Schools, namely thus, The intention of the end is first, then the intention of the means: so that if Salvation be the end, and Creation and Permission of Adams Fall and Raising therehence by Faith and Repentance to be the means, it must be confessed, that the decree of Salvation must be first, then the decree of Creation, permission of sin, and of raising out of sin. So if the damnation of any be the end that God intends, and creation and permission of sin, and of final perseverance therein be the means; it must be acknowledged, that the decree of damnation, was before the decree of creation, &c. But if salvation and damnation be no ends intended by God, but means rather, as well as creation, and permission of all to sin in Adam, together with the raising of some therehence, and leaving some therein, tending to some farther end, namely, the Manifestation of Gods glory in a certain kind, as the Scripture together with manifest reason doth justify. For God being the supreme efficient, must necessarily be the last end. And even there where the word of God doth testify, that God created the wicked against the day of evil, it doth therewithal give to understand, that what is signified by, To the day of evil, doth not denote the end of Gods actions (that before being expressed to be God himself, God made all things for himself, not for acquiring ought unto himself, for he is so perfect, that nothing can be added unto him) but