A64002:1392
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.
Secondly, the Authors of these several opinions about the object of Predestination, do all agree in two principal points. 1. That all men, before God's eternal predestination and reprobation, are considered as equal in themselves, whether as uncreated, or as created, but not corrupted, or lastly, whether created or corrupted. 2 That God's grace only makes the difference, choosing some to work them to faith, & repentance, & perseverance therein; while he rejecteth others, leaving them as he finds them, & permitting them to finish their days in sin, whereby is upheld and maintained. 1. First, the prerogative of God's grace as only effectual to the working of men unto that which is good. 2. And secondly, the prerogative of God's Sovereignty in showing mercy on whom he will, to bring them to Faith and true repentance, and hardening others; that is, not bestowing of grace and repentance upon them And seeing they all agree in these momentous points of Divinity, they have no cause to take it offensively at the hands of one another, that they differ in a point of Logic. Now I have adventured, on this argument to find out to my self, and give unto others some better satisfaction, then formerly hath been exhibited, and that by distinguishing Two decrees only on each part, to wit, the decree of the end, and the decree of the means: As for example, 1. On the part of Predestination and Election, I conceive the end to be the manifestation of God's glorious grace in the way of mercy mixed with Justice, on a certain number of men. And the Decree of the means is to create them and permit them all to fall in Adam and to bring them forth into the world in their several generations clothed with original sin; and to send Christ into the world to dye ⟨p. 11⟩for them, and for Christ's sake first to bestow the grace of faith and repentance upon them, and finally to save them. 2. On the part of Reprobation I conceive the end to be the manifestation of God's glory in the way of Justice vindicative; And the decree of means to be partly common and partly proper; the common means are to create them and permit them all to fall in Adam, and bring them forth into the world clothed with original sin;
Secondly, the Authours of these severall opinions about the object of Predestination, doe all agree in two principall points. 1. That all men, before God's eternall predestination and reprobation, are considered as equall in themselves, whether as uncreated, or as created, but not corrupted, or lastly, whether created or corrupted. 2 That God's grace only makes the difference, choosing some to worke thē to faith, & repentance, & perseverance therein; while he rejecteth others, leaving thē as he findes them, & permitting them to finish their dayes in sinne, whereby is upheld and maintained. 1. First, the prerogative of God's grace as only effectuall to the working of men unto that which is good. 2. And secondly, the prerogative of God's Soveraigntie in shewing mercy on whome he will, to bring them to Faith and true repentance, and hardning others; that is, not bestowing of grace and repentance upon them And seeing they all agree in these momentous points of Divinitie, they have no cause to take it offensively at the hands of one another, that they differ in a point of Logick. Now I have adventured, on this argument to find out to my selfe, and give unto others some better satisfaction, then formerly hath been exhibited, and that by distinguishing Two decrees only on each part, to witt, the decree of the end, and the decree of the meanes: As for example, 1. On the part of Predestination and Election, I conceive the end to be the manifestation of God's glorious grace in the way of mercie mixt with Justice, on a certaine number of men. And the Decree of the meanes is to create them and permit them all to fall in Adam and to bring them forth into the world in their severall generations clothed with originall sinne; and to send Christ into the world to dye