A64002:300
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.
1. That this is far from justifying, that absolute reprobation, and absolute election had no footing in Antiquity, that the Upper way was never taught for the space of 600 years, nor the Lower way till the time of St Austin. Though in all ages it had great Authors to impugn it, yet it might also have in all ages as great Authors to maintain it, and more too, for ought these words of Calvin in his opinion do manifest to the contrary.
1. That this is farre from justifying, that absolute reprobation, and absolute election had no footing in Antiquity, that the Upper way was never taught for the space of 600 years, nor the Lower way till the time of St Austin. Though in all ages it had great Authors to impugne it, yet it might also have in all ages as great Authors to maintain it, and more too, for ought these words of Calvin in his opinion doe manifest to the contrary.
2. Albeit not some but all had maintained election and reprobation to proceed according to foreknowledge of mens works, yet this nothing hinders the absoluteness either of election or reprobation. For consider, it is one thing to speak of election unto grace, another to speak of election unto glory; one thing to speak of reprobation, as it signifies a purpose to deny grace, another thing to speak of it, as it signifies a purpose to inflict damnation. It was never known I think, that any maintained, that God upon the foresight of mens faith, did elect them unto faith, or purpose to give them faith; or that God foreseeing men would not believe, nor repent, did decree that they should neither believe nor repent. Upon which brainsick conceit our Arminians are cast now a days, and all the embracers of Scientia Media: But many of them professed indeed that God did decree to bestow salvation upon them whom he foresaw would finally persevere in faith and repentance; and to damn those whom he foresaw would finally persevere in infidelity or impenitency. We acknowledge as much as they, but still the way is open to enquire of the order of these, namely, Whether the foresight of faith and repentance were before the decree of salvation, or after it, or simultaneous with it: Whether the foresight of infidelity and impenitency were before the decree of damnation, or after it, or simultaneous with it; but where is any such question to be found amongst the Ancients? We willingly profess that God did not purpose to bestow eternal life on any of ripe years, but as a reward of their faith and repentance and good works; that God did not purpose to inflict damnation on any of ripe years, but as a condigne punishment of their final infidelity and impenitency; and the Ancients who maintained that God decreed to save some and damn others, according to his prescience of the piety of the one, and impiety of the other, had no other meaning that I know, or this Author is able to make good, or any other, as I am persuaded.