A64002:1185
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.
Therefore I have reason to understand him of reprobation from grace, as often as he speaks of absolute reprobation, & consequently his meaning must be that God doth not deny grace, but upon condition of mans doing or not doing some thing, so that if either man did something or leave undone some thing, then God would give him grace, which for want thereof he doth not; which is as good, as in plain terms to profess, That grace is given according to works. Then again consider, what is that grace, which is given upon condition, and not absolutely by these mens opinion; Is it which thy call universal, and wherein consists the enlivening of mans will, & the enabling of him to will any spiritual good whereto, he shall be excited? This cannot be given any otherwise then absolutely; for as much as they make it to be given when a man cometh into the world: and to that purpose do allege that, John 1. 9. This is that true light which enlightens every man that cometh into the world. Or Is it exciting grace, that is not given absolutely? This cannot be neither; For this exciting grace is in the ministry of the Word. Now when the Gospel is brought unto a Nation, not only the civill sort; but the most profane are made partakers of it indifferently; so that predestination hereunto must be acknowledged even by the Arminians themselves to be absolute, as it signifies predestination unto grace prevenient. So that if any predestination unto grace, be not absolute but conditional, it must needs be predestination unto grace subsequent. As for example, God doth decree to work in man the act of willing that which is good; this decree (say they) is not absolute but conditional. Now I pray consider what is, or can be the condition hereof, but the act of willing? And this indeed is their doctrine, as I have seen it under the hand of one of them, namely, that God doth work in us [Greek or Hebrew] veil modo velimus, as much as to say, If we will make our selves willing to believe, to repent, to do any good work, then God will make us willing hereunto. This is the issue of the comfortable doctrine of these Arminians; and unless we concur with them in such unsober expressions, we expose our selves to the temptations of Satan (yea the forest temptations if we believe this Author;) and bereave our souls of all comfort from the Scriptures;
Therefore I have reason to understand him of reprobation from grace, as often as he speaks of absolute reprobation, & cōsequently his meaning must be that God doth not deny grace, but upon condition of mans doing or not doing some thing, so that if either man did something or leave undon some thing, thē God would give him grace, which for want thereof he doth not; which is as good, as in plain termes to professe, That grace is given according to works. Then againe consider, what is that grace, which is given upon condition, and not absolutely by these mens opinion; Is it which thy call universall, and wherein consists the enlivening of mans will, & the enabling of him to will any spirituall good whereto, he shall be excited? This cannot be given any otherwise then absolutely; for as much as they make it to be given when a man commeth into the world: and to that purpose doe alleadge that,