A64002:1698
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.
and secondly, for fear of making God the Author of faith and repentance and every good act; Like as by saying that God doth determine or necessitate the will to sin, we make him the Author of sin. Behold Reader the issue of this man's Divinity; and whether he be not leading thee into the very chambers of death, by working thee with him to oppose the free grace of God, both in predestination and in regeneration, and the power and efficacy thereof in working thee to faith, to repentance, and to every thing that is pleasing and acceptable unto him, & that through Jesus Christ. Yet we have showed a manifest difference between God's moving the creature unto that which is good, and moving the creature unto such acts as are evil. For in evil be moves only to the substance of the act, whereof our Adversaries themselves acknowledge God to be the Author, that is the efficient cause, and this he performs by influence general. But as touching every good act, the Lord moveth not only to the substance of the act by influence general, but also to the goodness thereof by influence special. He proceeds to tell us what Philosophers teach concerning the condition of the will. And because it is very absurd for a Christian to go to school to Philosophers to learn the condition of Divine providence; he tells us of Fathers too that maintain the same as he saith, but he quotes neither the one, nor the other. Now I would gladly know what Father hath ever taught that God hath no power over the will of man to convert it, and ex nolentibus volentes facere, ⟨p. 107⟩of unwilling, to make men willing, to work men to faith, to repentance, to all kind of pious obedience. And as for God's secret providence in evil, how plentiful is the Scripture concerning this? God is said to have sent Joseph into Egypt, though this was brought to pass by the parricidiall hands of his brethren; To tell David, that the sword should not depart from his house, though this could not be taken up or used, but by the free will of men; To send Sennacherib against a dissembling nation; and to profess that this proud King in all his bloody executions upon the people of God, was but as the axe, or the saw in the hand of God. The like is testified concerning Nebuchadnezzar after him. Nay the Prophet demands, Whether there be any evil in the City and the Lord hath not done it;
and secondly, for feare of makeing God the Authour of faith and repentance and every good act; Like as by saying that God doth determine or necessitate the will to sinne, we make him the Authour of sinne. Behold Reader the issue of this man's Divinity; and whether he be not leading thee into the very chambers of death, by working thee with him to oppose the free grace of God, both in predestination and in regeneration, and the power and efficacy therereof in working thee to faith, to repentance, and to every thing that is pleasing and acceptable unto him, & that through Jesus Christ. Yet we have shewed a manifest difference between God's moving the creature unto that which is good, and moving the creature unto such acts as are evill. For in evill be moves only to the substance of the act, whereof our Adversaries themselves acknowledge God to be the Authour, that is the efficient cause, and this he performes by influence generall. But as touching every good act, the Lord moveth not only to the substance of the act by influence generall, but also to the goodnes thereof by influence speciall. He proceeds to tell us what Philosophers teach concerning the condition of the will. And because it is very absurd for a Christian to goe to schoole to Philosophers to learne the condition of Divine providence; he tels us of Fathers too that maintaine the same as he saith, but he quotes neither the one, nor the other. Now I would gladly know what Father hath ever taught that God hath no power over the will of man to convert it, and ex nolentibus volentes facere,