A64002:1808
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 therefore to whomsoever he will not be so gracious, as to give faith, and repentance, we judge it a thing impossible upon this supposition, that any of them should believe, should repent. And more then this, as touching every particular here delivered, we account it so apparently, testified in holy Scripture, that we wonder not a little with what face this Author can deny it. Nay, we verily believe that he believes all these as well as we. And the true point of Substantial difference between us is concealed by him all along, which is an argument of no ingenuity; but yet I bear with him in following Lysanders counsel, when the Lyons skin will not hold out, to piece it out with a fox skin; least otherwise his Pelagian tenet would be discovered in a most palpable and gross manner. For undoubtedly he believes that faith is the gift of God; as also that it is impossible, that they should believe, to whom God will not give faith. But his tenet is, that God is ready and willing to give faith to all, not absolutely, but conditionally; to wit, in case they make themselves fit for it, by performing somewhat on their parts. Now this is as good as in express terms to profess, that Grace is conferred according to merits, or according unto works: For between works and merits in this controversy there is no difference, as Bellarmine acknowledgeth; And in the Epistle of Prosper to Austin they are taken promiscuously, as of the same force and signification. Now this doctrine is expressly contradictory to the word of God. God hath saved us and called us with an holy calling not according to our own works but according to his own purpose and grace. The like we have, Tit. 3. 5. And in like manner this doctrine hat: been condemned 1in the Church of God, as the sour leaven of Pelagianism, from the Synod of Palestine above 1200 years ago all along; and Pelagius himself was driven to subscribe to the Canons of that Synod of Palestine, wherein Anathema was pronounced upon them, that do, or shall maintain, that Grace is conferred according unto works.
and therefore to whomsoever he will not be so gracious, as to give faith, and repentance, we judge it a thing impossible upon this supposition, that any of them should believe, should repent. And more then this, as touching every particular here delivered, we account it so apparently, testified in holy Scripture, that we wonder not a little with what face this Authour can deny it. Nay, we verily believe that he belives all these as well as we. And the true point of Substantiall difference betweene us is conceled by him all along, which is an argument of no ingenuity; but yet I beare with him in following Lysanders counsell, when the Lyons skin will not hold out, to peece it out with a fox skin; least otherwise his Pelagian tenet would be discovered in a most palpable and grosse manner. For undoubtedly he believes that faith is the gift of God; as also that it is impossible, that they should believe, to whom God will not give faith. But his tenet is, that God is ready and willing to give faith to all, not absolutely, but conditionally; to wit, in case they make themselves fit for it, by performing somewhat on their parts. Now this is as good as in expresse termes to professe, that Grace is conferred according to merits, or according unto workes: For betweene works and merits in this controversy there is no difference, as Bellarmine acknowledgeth; And in the Epistle of Prosper to Austin they are taken promiscuously, as of the same force and signification. Now this doctrine is expresly contradictory to the word of God. God hath saved us and called us with an holy calling not according to our owne workes but according to his owne purpose and grace. The like we have,