A64002:1879
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 dare not say of any of you, that ye are Reprobates. For God may open your eyes before you dye to see your sins, and touch your hearts that ye may bewail them. And whensoever this blessed condition doth befall you, I will stir you up to give God the glory of it, who alone it is, that worketh in us that, which is pleasing in his sight; Yea both the will and the deed according to his good pleasure. If he never works any such thing in you, the more inexcusable are you, who presuming of your own power to believe, ⟨p. 163⟩1to repent; yet are nothing moved with such passionate expressions, unto repentance. If you do believe there is such impotency in you to good, and that it must needs continue in you, while God continueth to harden you by denying his grace, and thereupon ye except against Gods course in complaining of their disobedience, whom he hath hardened saying Why then doth he complain; For who hath resisted his will? I put all such over to St. Paul to receive answer from him Rom: 9. 20. 21. 22. As touching this Author's conclusion; Dares he himself say that by God's decree Reprobates shall ever repent or be saved? What then is his meaning? why doth he not express himself in this particular; but most unshamefastly earths himself like a fox, unwilling to bring his vile opinion to the light, which I take to be no other then this, that God's decree of giving faith is not absolute but conditional; namely to give faith to as many, as shall prepare themselves for it; And to deny it to none, but such as fail to prepare for it; as much as in plain terms to profess that Grace is given according unto works, The very filth of Pelagianism: Yet hath he no where discovered wherein this preparation consists; that he keeps to himself, and to his own Muses.
Yet I dare not say of any of you, that ye are Reprobates. For God may open your eyes before you dye to see your sins, and touch your hearts that ye may bewaile them. And whensoever this blessed condition doth befall you, I will stirre you up to give God the glory of it, who alone it is, that worketh in us that, which is pleasing in his sight; Yea both the will and the deed according to his good pleasure. If he never workes any such thing in you, the more inexcusable are you, who presuming of your own power to believe, ⟨p. 163⟩1