A64002:646
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.
Still he keepeth himself in his strength of confusion, as most advantageous for him; as in saying, God forsakes no man, till by actual sins and continuance in them he forsaketh God. But albeit God forsaketh no man, as touching the inflicting of punishment, until man commits actual sin, and continueth therein impenitently; yet before this God did forsake him, as touching the denial of this grace custodient from sin; and the denial of the grace of repentance to rise out of sin, which yet he grants to many; as in showing mercy to whom he will, like as whom he will he hardeneth, and so accordingly cures in some, that natural infidelity and hardness of heart wherein we are all borne, and leaves it uncured in others. Now consider we his argument following, which is this. If God reject no man from salvation in time, or in act and deed till he reject God, then surely he rejected no man in purpose and decree, but such a one as he foresaw would reject and cast off God. Now this argument not one of our Divines deny, not only as it is applied to reprobation; but neither do we deny it, applied unto election. For we willingly profess, that like as God bestows salvation on none, but such as he then finds believers, penitent, and given to good works: in like sort we all profess, that God decrees to bestow salvation on none but such as he foreseeth will believe, repent, and become studious of good works. Like enough, many do wilfully dissemble the true state of the Question between us: others ignorantly mistake it. The question is not whether God decrees to bestow salvation on such as he foreseeth will believe, and reject those from salvation whom he foreseeeth will not believe; but of the order of reason between these decrees of God, and the foresight of obedience the one side, and disobedience on the other; that is, whether like as faith, repentance, and good works in men of ripe years ⟨p. 119⟩do precede their salvation, as disposing causes thereunto; so the fore-sight of faith, repentance, and good works, precede election, as disposing causes or prerequisites thereunto. In like manner on the other side, whether, as final perseverance in sin precedes damnation, as the meritorious cause thereof; So final perseverance in sin as foreseen by God precedes reprobation as the decree of Damnation, as the meritorious cause thereof:
Still he keepeth himselfe in his strength of confusion, as most advantageous for him; as in saying, God forsakes no man, till by actuall sinnes and continuance in them he forsaketh God. But albeit God forsaketh no man, as touching the inflicting of punishment, untill man commits actuall sinne, and continueth therein impenitently; yet before this God did forsake him, as touching the denyall of this grace custodient from sinne; and the denyall of the grace of repentance to rise out of sinne, which yet he grants to many; as in shewing mercy to whom he will, like as whom he will he hardneth, and so accordingly cures in some, that naturall infidely and hardnesse of heart wherein we are all borne, and leaves it uncured in others. Now consider we his argument following, which is this. If God reject no man from salvation in time, or in act and deed till he reject God, then surely he rejected no man in purpose and decree, but such a one as he foresaw would reject and cast off God. Now this argument not one of our Divines deny, not only as it is applied to reprobation; but neither doe we deny it, applied unto election. For we willingly professe, that like as God bestowes salvation on none, but such as he then findes believers, penitent, and given to good works: in like sort wee all professe, that God decrees to bestow salvation on none but such as he foreseeth will believe, repent, and become studious of good works. Like enough, many doe wilfully dissemble the true state of the Question between us: others ignorantly mistake it. The question is not whether God decrees to bestow salvation on such as he foreseeth will believe, and reject those from salvation whom he foreseeeth will not believe; but of the order of reason between these decrees of God, and the foresight of obedience the one side, and disobedience on the other; that is, whether like as faith, repentance, and good works in men of ripe years