A64002:1849
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.
Yet I confess he carrieth himself magnificently as if he had attained to this purgation, as when he saith, That these absolute decrees of salvation and damnation, are not part of God's revealed will; But where hath he proved the conditional decrees that he stands for, are any part of God's revealed will. Where doth he find that God decreed to bestow faith and repentance upon a man, because of some good works of his, or deny it to others for failing of some good work? As for salvation and damnation we plainly profess, that God intended not to damn any man, but for sin, nor to bestow salvation on any man of ripe years, but by way of reward of his faith, repentance, obedience and good works. Doth not he beg the question all along, when he carrieth his conditional decrees in a confidentiary manner, without once offering to prove thè by any one place of Scripture? Here I expected he would not beg the question, when he chargeth us to beg the question most insipidly; When it is well known that our Divines are frequent in proving their doctrine out of Scripture; which if it fail of sound proof in the judgment of his understanding purged from prejudice and false principles; yet with no modesty; whatsoever their judgment be) can he tax them for begging the question. For to beg the question is not once to offer to prove what they say; which is this Author's discourse all along. But to supply the place of arguments, he usually foist's in a phrase at pleasure in expressing our Tenet of God's decrees; as of Decreeing immutably and unavoidably; Or as here he speaks of Damnation and salvation inevitable; whereas we do not use to clog our own expressions, or our Readers apprehensions with any such bugbears. We rather say that God decrees all things to come to pass, that do come to pass, and that agreeably to their natures, as necessary things necessarily; and contingent things to come to pass contingently. And surely for doctrines of faith, I think every sober Christian hath cause to entitle the King to be the Author of them, this Author doth not so much for his:
Yet I confesse he carrieth himselfe magnificently as if he had attained to this purgation, as when he saith, That these absolute decrees of salvation and damnation, are not part of God's revealed will; But where hath he proved the conditionall decrees that he stands for, are any part of God's revealed will. Where doth he find that God decreed to bestow faith and repentance upon a man, because of some good works of his, or deny it to others for failing of some good worke? As for salvation and damnation we plainly professe, that God intended not to damne any man, but for sinne, nor to bestow salvation on any man of ripe yeares, but by way of reward of his faith, repentance, obedience and good works. Doth not he begge the question all along, whē he carrieth his conditionall decrees in a confidentiary manner, without once offering to prove thè by any one place of Scripture? Here Iexpected he would not begge the question, when he chargeth us to begge the question most insipidly; When it is well known that our Divines are frequent in proving their doctrine out of Scripture; which if it faile of sound proofe in the judgment of his understanding purged from prejudice and false principles; yet with no modesty; whatsoever their judgment be) can he taxe them for begging the question. For to begge the question is not once to offer to prove what they say; which is this Authour's discourse all along. But to supply the place of arguments, he usually foist's in a phrase at pleasure in expressing our Tenet of God's decrees; as of Decreeing immutably and unavoidably; Or as here he speakes of Damnation and salvation inevitable; whereas we doe not use to clogge our own expressions, or our Readers apprehensions with any such bugheares. We rather say that God decrees all things to come to passe, that do come to passe, and that agreably to their natures, as necessary things necessarily; and contingent things to come to passe contingently. And surely for doctrines of faith, I thinke every sober Christian hath cause to entitle the King to be the Authour of them, this Authour doth not so much for his: