A64002:1091
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. 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 ⟨p. 229⟩the Sun rising, not upon any condition in man, but according to the mere pleasure of his will, bestowing the grace of faith on some, and denying it to others. For if God did bestow faith on man upon condition of some precedent work in man, then grace should be given according to mens works (that is in the phrase of the Ancients) according to mens merits, which is direct Pelagianism, and condemned in the Synod of Palestine above twelve hundred years ago. But this Author carrieth himself very preposterously, thus confounding two questions into one: the one, Whether salvation be determined by God, to be conferred absolutely on man?
2. And accordingly mans ends are not determined by an absolute decree, like unto the rising of the Sunne. For the rising of the Sunne is by God determined to come to passe absolutely, so are not the speciall ends of men, to wit, Salvation and damnation (for these are the ends of men which this Author speakes of) these (as I said) are determined to come to passe not absolutely but conditionally: And therefore mens actions hereabouts, are not vaine and fruitlesse: 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 yeares, but in case he gives off all care of faith repentance and good workes. Did God determine a man shall be Saved whether they be good or evill, like as he determined the Sunne should rise whether men sleepe or wake, whether they be idle or well occupied (for so he makes his Sunne to shine and the raine to fall upon the just and unjust) then indeed mans actions in furthering their Salvation were vaine and fruitlesse. But the Antecedent is a notorous untruth. For our Saviour hath professed in expresse termes that whosoever believeth shall be Saved, and whosoever believes not shall be damned. As for the liberty and power of a man to performe 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 maintaine universall 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