A64002:124
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.
so that if God be pleased to manifest his glorious beneficence on man in the highest degree, and that in the way of mercy mixed with justice; this end requires and bespeaks both creation (no glory at all being manifestable without this) and permission of sin (otherwise it could not be manifested in the way of mercy) and satisfaction for sin (otherwise this mercy could not be mixed with justice exactly) and faith and repentance (otherwise the good which God intends could not be bestowed by way of reward) and last of all Salvation, under which we comprehend, the highest and most blessed condition that the nature of man, continuing a mere man, is capable of. And herehence we conclude, that in case the end is such as hath been specified, and all these actions following, congruous means tending to that end, therefore the decree of manifesting Gods glory, as above specified, is first with God, and secondly the decree of the means; which means although they are many materially, yet they come all under one formal notion of means tending to a certain end, which according to the several parts thereof bespeaks them all; and consequently they are all to be considered, as making up the object of one formal decree, called the decree of the means: and the intention of none of them is before another, but all intended at once, as means tending to that end which is first intended. In like manner if God shall be pleased to intend the manifestation of his glory in Man or Angel, in the way of justice vindicative, the means necessarily required hereunto are, Creation, Permission of sin, and Damnation unto punishment, and all three makes up the object of one formal decree, which is to be called the decree of the means. So that like as God doth not intend the creatures creation, before he intends his damnation, in the same respect he cannot be said to intend his damnation, before he intends his creation, or the permission of his sin.
so that if God be pleased to manifest his glorious beneficence on man in the highest degree, and that in the way of mercy mixt with justice; this end requires and bespeaks both creation (no glory at all being manifestable without this) and permission of sin (otherwise it could not be manifested in the way of mercy) and satisfaction for sin (otherwise this mercy could not be mixed with justice exactly) and faith and repentance (otherwise the good which God intends could not be bestowed by way of reward) and last of all Salvation, under which we comprehend, the highest and most blessed condition that the nature of man, continuing a meere man, is capable of. And herehence we conclude, that in case the end is such as hath been specified, and all these actions following, congruous means tending to that end, therefore the decree of manifesting Gods glory, as above specified, is first with God, and secondly the decree of the means; which means although they are many materially, yet they come all under one formall notion of means tending to a certain end, which according to the severall parts thereof bespeaks them all; and consequently they are all to be considered, as making up the object of one formall decree, called the decree of the means: and the intention of none of them is before another, but all intended at once, as means tending to that end which is first intended. In like manner if God shall be pleased to intend the manifestation of his glory in Man or Angell, in the way of justice vindicative, the means necessarily required hereunto are, Creation, Permission of sin, and Damnation unto punishment, and all three makes up the object of one formall decree, which is to be called the decree of the means. So that like as God doth not intend the creatures creation, before he intends his damnation, in the same respect he cannot be said to intend his damnation, before he intends his creation, or the permission of his sinne.