A64002:238
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.
2. The denial of glory, and the inflicting of damnation. The first of these, to wit, the denial of grace mentioned, is made to whom he will. And it must needs be so, in ease God gives this grace to whom he will. And the Apostle professeth, that as God hath mercy on whom he will, so he hardeneth whom he will. And as God denies this grace to whom he will, so did he decree to deny it to whom he will: Yet there is a difference considerable: For albeit God hardeneth whom he will, by denying unto them the grace of faith and repentance; yet notwithstanding, like as it is just with God to inflict damnation upon them, for that sin whether original or actual, wherein he finds them, when the ministry of the word is afforded them: so likewise it cannot be denied to be just with God, to leave their infidelity and impenitency wherein he finds them uncured. But yet because God hath not made any such constitution, namely, that whosoever is found in infidelity and impenitency, shall be so left and abandoned by him: therefore he is properly said, as to cure it in whom he will, so to leave it uncured in whom he will, finding them all equal in original sin, and consequently lying equally in this their natural infidelity and impenitency. So we may justly say, there is no cause at all in man of this difference, to wit, why God cures infidelity & impenitency in one and not in another, but it is the mere pleasure of God that is the cause of this difference. And if any list to contend hereabouts, we shall be willing to entertain him, and confer our strength of argumentation on this point.
2. The denyall of glory, and the inflicting of damnation. The first of these, to wit, the denyall of grace mentioned, is made to whom he will. And it must needs be so, in ease God gives this grace to whom he will. And the Apostle professeth, that as God hath mercy on whom he will, so he hardneth whom he will. And as God denies this grace to whom he will, so did he decree to deny it to whom he will: Yet there is a difference considerable: For albeit God hardneth whom he will, by denying unto them the grace of faith and repentance; yet notwithstanding, like as it is just with God to inflict damnation upon them, for that sinne whether originall or actuall, wherein he findes them, when the ministry of the word is afforded them: so likewise it cannot be denied to be iust with God, to leave their infidelity and impenitency wherein he finds them uncured. But yet because God hath not made any such constitution, namely, that whosoever is found in infidelity and impenitency, shall be so left and abandoned by him: therefore he is properly said, as to cure it in whom he will, so to leave it uncured in whom he will, finding them all equall in originall sinne, and consequently lying equally in this their naturall infidelity and impenitencv. So wee may iustly say, there is no cause at all in man of this difference, to wit, why God cures infidelity & impenitency in one and not in another, but it is the meer pleasure of God that is the cause of this difference. And if any list to contend hereabouts, we shall be willing to entertaine him, and conferre our strength of argumentation on this point.