A64002:1893
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 next passage is taken out of Beza in his Praelud. on the 9. to the Rom: p. 434. where he saith It ought not to seem absurd, that God unto Reprobates, living in his Church, doth offer grace in his word and Sacraments. For he doth it not to this end, that they may be saved, but that they may have less excuse then others, and at length be more grievously punished. And indeed why should this seem alien from the course of Gods providence revealed in his word, testifying that the invisible things of God, to wit his eternal power and 1Godhead are made manifest by his works, to the end, men might be without excuse. And what this excuse is. S. Austin tells us saying, It is spoken of such an excuse, as men in their pride are wont to pretend saying, Si scissem fecissem; had I known it, I would have done it. And Eze: 2. 5. The Lord manifests the same end of his sending Ezech: unto the Jews. For he told him, They would not hear. For they were a rebellious house, vet saith he, they shall know 2that there hath been a prophet among them. And let every indifferent man judge whether the very place in John. (If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin,) doth not justify that conclusion which Maccovius draws therehence, namely that Therefore God sent his son unto them, that 3by the contempt and hatred of his son they might procure unto themselves the greater damnation. For he professeth that by his coming and speaking unto them, all excuse was taken from them. And let every one judge whether contempt in such a manner doth not procure greater damnation. And old Simeon professeth that Christ should be set up, as to the rising of some; so to the falling of others: And long before the Lord professeth that he should be as a net, and a snare to both houses of Israel. Yet I am not of Maccovius his mind in saying, that God proposeth his word unto Reprobates to no other end, but this: But certainly he proposeth it not unto them to the end that they should be saved by 4it. And let every sober man judge whether it be not better to ascribe such intentions unto the divine nature as are fulfilled, rather then such as are not fulfilled.