A64002:2051
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 decree of damnation for final perseverance in sin, no man will say, to be unjust: But God decrees to damn no man but for final perseverance in sin, Ergo, Gods decree of damnation is not unjust. Here I suppose you will reply, that if God decreeth to damn no man but for final perseverance in sin, then it followeth, that the decree of damnation presupposeth not only sin in general, but final perseverance; and so you may think my opinion more dissolute than yours, and your opinion more rigid than mine. And I doubt not, but so it will appear in the end, especially in the point of election; but yet not for any force in this consequence.
The decree of damnation for finall perseverance in sin, no man will say, to be unjust: But God decrees to damne no man but for finall perseverance in sinne, Ergo, Gods decree of damnation is not unjust. Here I suppose you will reply, that if God decreeth to damne no man but for finall perseverance in sinne, then it followeth, that the decree of damnation presupposeth not onely sinne in generall, but finall perseverance; and so you may thinke my opinion more dissolute than yours, and your opinion more rigid than mine. And I doubt not, but so it will appeare in the end, especially in the point of election; but yet not for any force in this consequence.
Wherefore I answer, that this consequence is very unsound, though it hath deceived many, and though the usual course is, to content themselves with proposing it, without all proof, thinking it needeth no proof; yet will I easily disprove it, and show the vanity of it, as already I have done the like. Now I pray what is the meaning of this, God doth not decree to damn any man but for final perseverance in ⟨p. 193⟩sin? hath it any other meaning than this, God doth not intend, that damnation shall be afflicted on any man, but for his final perseverance in sin goeth before damnation; Ergo, the consideration of final perseverance in sin goeth before the decree of damnation. The inconsequence whereof I have formerly showed, neither do I find any exception you make against my course in discovering it. And by the way give me leave to tell you, what I seem to have found in the course of my studies in these points: Arminianism and Pelagianism is one of the unlearnedst heresies that ever was, depending merely either upon principles, which they establish to themselves at pleasure without all ground, or upon consequences, most inconsequent; yet both their principles, and their consequences are very plausible at first sight to judgement, and the Tenets themselves, most apt to bewitch carnal affections. And if the Trumpets in the Revelation do contain a prediction of heresies growing upon the Church, as most have thought, (though now adays it begins otherwise to come about) and the star called wormwood, as a star signifieth some plausible Heresy, as Piscator conjectureth; I see none so fit as the Pelagian Heresy to be notified hereby, though as bitter as wormwood in opposing the grace of God; in maintaining the prerogative whereof, how can it be but he should be zealous, that hath tasted of it, and of Gods goodness in making him a vessel of mercy, when he might have made him a vessel of wrath. But you proceed.