A64002:1829
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 that which is a fruit of no less impiety, the very grace of God whereby we are saved, is given by the way of reward for good works, and denied, or restrained for evil works. So that in each particular Prosper is directly contrary this Authors tenet. Now seeing the most part of men have not the grace of salvation, that is, such a grace as is of saving nature. And the reason by God doth not give ⟨p. 148⟩it them, is not in consideration of their evil works; let any other sober and judicious Arminian be judge, whether God can be said to will their salvation (in such a sense as we speak of it) when he denieth them the grace of salvation, and that not for their evil works sake, but (which necessarily followeth hereupon) merely according to the good pleasure of his will. And indeed in Prospers large answer to this eighth objection to the Galls, which taketh up almost a whole column in Austin, this Author finds nothing at all to fasten upon for his advantage. But yet you will say in his eighth sentence which he proposeth, it is as this author allegeth: I grant it; but observe his censure well; The inscrutable depth of Gods grace may suffice to keep us from speaking so rashly, as to say that God wills not all to be saved, but only a certain number of persons predestinate. Where observe, first, he counts it an harsh speech to say, that God willeth not, that all men shall be saved; the reason whereof undoubtedly is this, because it is expressly contradictory 1to a text in Scripture. But then if we object, how can God be said to will their salvation whom he hath not predestinated, to whom he will not give the grace of salvation, & that not for their evil works sake; but according to the mere pleasure of his will. Now Prospers answer in my judgement is this, The depth of Gods inscrutable grace will bear us out in it; so that we need not cast our selves upon so harsh an expression, as to deny that God will have all men to be saved, which is contradictious to the letter of Gods word. In effect it is, as if he should say; It is a secret. This I take to be Prospers meaning, and herein I remit my self to the judicious; But sure I am that Prosper is directly contrary to that opinion whereunto this Author, by virtue of this sentence of his, desires to draw him.
And that which is a fruit of no lesse impiety, the very grace of God whereby we are saved, is given by the way of reward for good workes, and denyed, or restrained for evill workes. So that in each particular Prosper is directly contrary this Authours tenet. Now seeing the most part of men have not the grace of salvation, that is, such a grace as is of saving nature. And the reason by God doth not give