A64002:382
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.
as the intention of the end, is rather to be accounted before, then after the intention of the means. Yet say these Remonstrants, if a man will be so obstinate, as (notwithstanding the felicity of these Remonstranticall wits in fruitful inventions and subtle argumentations) still to deny that there is any absurdity herein, thus over and above we prove it. For as yet they have run themselves out of breath. If, say they, the decree of Christ a Saviour, be after the election of particular persons unto salvation, it followeth that God did decree some particular mens salvation, before he ordained Christs merits to procure their salvation; but this is foolish and absurd.
as the intention of the end, is rather to be accounted before, then after the intention of the means. Yet say these Remonstrants, if a man will be so obstinate, as (notwithstanding the felicity of these Remonstranticall witts in fruitfull inventions and subtile argumentations) still to deny that there is any absurdity herein, thus over and above we prove it. For as yet they have runne themselves out of breath. If, say they, the decree of Christ a Saviour, be after the election of particular persons unto salvation, it followeth that God did decree some particular mens salvation, before he ordained Christs merits to procure their salvation; but this is foolish and absurd.
I answer, No more foolish and absurd then the former: and indeed every one of these consequences for the expressing whereof, they affect to seem very inventious, do savour of no invention at all; the Consequents do so evidently, even every one of them appear as clearly in the Antecedent, as a mans face in a glass, and are to be accounted rather Tautologies, then deductions, much less do they relish of any subtlety of wit. So that all this while, they seem to be in travel with nothing but wind, or sick of the disease called Tenasmus, striving mightily to do somewhat, when indeed they do nothing at all. And our former argument still hath place, and here also applied, doth manifest, that seeing the merits of the Son of God are the means of mans salvation, then mans salvation is the end of Christs merits; therefore in all probability, the intention of mans salvation, as the intention of the end, should precede the intention of sending Christ to merit as the means, rather then to be subordinate unto it. And indeed if the sending of Christ into the World to merit, should be first in intention, then should it be last in execution; that is, All the elect should first be saved, and then Christ should be sent into the world to merit their salvation. Therefore to mend the matter (for who is so silly as not to perceive, that if the consideration of Christs obedience, as satisfactory, will not serve their turn, surely neither will the consideration of his obedience as meritorious, stand them in any