A64002:1090
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.
With what giddiness then doth he affirm that to hinder or stay or overturn any of these is more possible then to make alteration in Gods decrees; seeing to make alteration in Gods decrees is but to alter things which God hath once determined by his absolute will. But as for Salvation and damnation these are not determined by God, like as the rising of the Sun, the course of Heaven the revolutions of the year, and the whole course of nature. For these are determined by God to come to pass absolutely; but the Salvation or damnation of man are determined by God to come to pass conditionally.
With what giddinesse then doth he affirme that to hinder or stay or overturne any of these is more possible then to make alteration in Gods decrees; seeing to make alteration in Gods decrees is but to alter things which God hath once determined by his absolute will. But as for Salvation and damnation these are not determined by God, like as the rising of the Sunne, the course of Heaven the revolutions of the yeare, and the whole course of nature. For these are determined by God to come to passe absolutly; but the Salvation or damnation of man are determined by God to come to passe conditionally.
2. And accordingly mans ends are not determined by an absolute decree, like unto the rising of the Sun. For the rising of the Sun is by God determined to come to pass absolutely, so are not the special ends of men, to wit, Salvation and damnation (for these are the ends of men which this Author speaks of) these (as I said) are determined to come to pass not absolutely but conditionally: And therefore mens actions hereabouts, are not vain and fruitless: And the reason is because mans Salvation is determined to befall him only in case he believe and repent and become studious of good works: In like sort damnation is determined to none of ripe years, but in case he gives off all care of faith repentance and good works. Did God determine a man shall be Saved whether they be good or evil, like as he determined the Sun should rise whether men sleep or wake, whether they be idle or well occupied (for so he makes his Sun to shine and the rain to fall upon the just and unjust) then indeed mans actions in furthering their Salvation were vain and fruitless. But the Antecedent is a notorious untruth. For our Saviour hath professed in express terms that whosoever believeth shall be Saved, and whosoever believes not shall be damned. As for the liberty and power of a man to perform faith and repentance, whether this be granted unto all? Is an other question, which this Author might have discussed had it pleased him, and taken upon him to maintain universal grace; but he declines this throughout, like as others of this sect too, fearing therein some precipice. And herein we are willing to grant that God hath absolutely determined that some shall believe and repent, as he hath determined