A64002:1636
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.
The first object of reprobation I say is, permission of sin; not Sin as this Author would have it, but permission of sin: Because these decrees, to wit, of permitting sin, and inferring damnation for sin, are decrees of means conducing to a certain end. For like as in election God decreeth to bestow faith, repentance, and obedience on some, and to reward it with everlasting life for the manifestation of his glory in the way of mercy mixed with justice: So in Reprobation he decrees to permit others to sin, and finally to persevere therein, and to damn them for their sin to manifest his glory in the way of vindicative justice. Now whosoever intends an end must also be the Author of the means conducing to that end. Now God, though well he may be the Author of permission of sin, yet he cannot be the Author of sin: Albeit upon God's permission of sin it followeth that sin shall exist. Now to permit sin is all one with denying grace, whether it be grace Custodient to preserve from it, or grace healing to pardon and cure it after it is committed. Now like as the Lord hath mercy on whom he will in pardoning their sin, and healing it by faith and repentance: So he hardeneth whom he will by denying faith and repentance. So that as God of his mere pleasure grants the grace of faith and repentance unto some; so of his mere pleasure he denies it unto others. And so in Reprobation he decreeth of his mere pleasure to deny it. But albeit the Lord of mere pleasure proceeds in the denying of faith and repentance, whereby alone sin is cured, and so of mere pleasure suffers some finally to persevere in sin, yet in inflicting damnation he doth not carry himself of mere pleasure without all respect to men's works; but herein he proceeds according to a law which is this, whosoever believeth not, and repenteth not, shall be damned. And like as God damns no man but for his final perseverance in sin. So from everlasting he did decree to damn no man, but for his final perseverance in sin. So that by virtue of the Divine decree of ⟨p. 87⟩reprobation, sin and final perseverance therein is constituted the cause of damnation; but by no means is it constituted the cause of the decree of reprobation; neither doth the foresight of sin precede it.
The first object of reprobation I say is, permission of sinne; not Sin as this Authour would have it, but permission of sinne: Because these decrees, to wit, of permitting sinne, and inferring damnation for sinne, are decrees of meanes conducing to a certaine end. For like as in election God decreeth to bestowe faith, repentance, and obedience on some, and to reward it with everlasting life for the manifestation of his glory in the way of mercy mixt with justice: So in Reprobation he decrees to permit others to sinne, and finally to persevere therein, and to damne them for their sinne to manifest his glory in the way of vindicative justice. Now whosoever intends an end must also be the Auhour of the meanes conducing to that end. Now God, though well he may be the Authour of permission of sinne, yet he cannot be the Author of sinne: Albeit upon God's permission of sinne it followeth that sinne shall exist. Now to permit sinne is all one with denying grace, whether it be grace Custodient to preserve from it, or grace healing to pardon and cure it after it is committed. Now like as the Lord hath mercy on whom he will in pardoning their sinne, and healing it by faith and repentance: So he hardeneth whom he will by denying faith and repentance. So that as God of his mere pleasure grants the grace of faith and repentance unto some; so of his mere pleasure he denies it unto others. And so in Reprobation he decreeth of his mere pleasure to deny it. But albeit the Lord of mere pleasure proceeds in the denying of faith and repentance, whereby alone sinne is cured, and so of mere pleasure suffers some finally to persevere in sinne, yet in inflicting damnation he doth not carry himselfe of mere pleasure without all respect to men's workes; but herein he proceeds according to a law which is this, whosoever believeth not, and repenteth not, shall be damned. And like as God damnes noe man but for his finall perseverance in sinne. So from everlasting he did decree to damne noe man, but for his finall perseverance in sinne. So that by vertue of the Divine decree of