A64002:1135
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.
I have already made answer to his objections after my manner; it remains I consider what he delivereth in debilitating those answers which he takes in to consideration.
I have already made answer to his objections after my maner; it remaines I consider what he delivereth in debilitating those answers which he takes in to consideration.
1. This answer was made by our Britain Divines in the Synod of Dort upon the first Article, but so, as that they proposed it not by it self alone, but jointly with showing that neither the Nature of our Doctrine doth any way prove any hinderance unto piety; as formerly I have made mention thereof.
1. This answer was made by our Brittaine Divines in the Synod of Dort upon the first Article, but so, as that they proposed it not by it selfe alone, but joyntly with shewing that neither the Nature of our Doctrine doth any way prove any hinderance unto pietie; as formerly I have made mention therof.
Whereas he saith that many of this (our) opinion are Godly men but that is no thanks to their opinion that they are so. I answer, that neither do we give the glory of our Godliness to our good opinion, nor have cause to thank it therefore; but we give God the Glory both of leading us into this truth amongst many others, and for that Godliness that is in us also. For we acknowledge that God is able to convict our consciences of that trueth hereof, and yet refuse to lead us thereby into any Holiness at all. Yet let every sober man judge who are in a fairer way to true Holiness, or who are more likely to be in the state of true Holiness, they that oppose the grace of God in working our wills to faith and repentance, or they that acknowledge it. They who maintain that God of the mere pleasure of his will, regenerates us, endueth us with the spirit of faith and repentance; or they who maintain that God doth not give faith and repentance to whom he will. Neither is it the meaning of St Paul where he sayeth God hath mercy on whom he will, and whom he will he hardeneth; but rather where he finds an absolute disposition or work in one, which he finds not in an other. Again consider I pray indifferently, who are more likely to be partakers of Gods grace; they who truly magnify it as the Author of their faith and repentance and of every good work performed by them, and that in a preventing manner; or they that pretend to make Gods grace to be the Author of their faith and repentance and every good work only by giving them power to believe, if they will (which we are able to prove both by the judgment of Austin and by clear reason to be mere nature and not grace) and accordingly exhorting them to believe, and last of all concurring with them to the producing of the act of faith in them in case they will; And seeing grace proves effectual only by this subsequent manner of operation; whether they do not plainly mock God in making him the Author of grace, seeing in respect of this effectual operation they might as well make him the Author of every sinful act as of every gracious act, For it is agreed on all hands that God concurs as well to every sinful act as any gracious act. Whereas he saith, The true and natural genius of our Tenet is to breed sloth, and to drown men in carnal security, and to countenance carnal liberty.