A64002:1884
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.
Why doth not this Author express his meaning in this, and clearly profess what that grace is whereby the conditions of faith & repentance are made conditions possible? His subdolous carriage throughout in concealing his Tenet is sufficient to disparage his cause with all that are indifferent and judicious. The Scripture plainly professeth that faith is the gift of God, repentance is the gift of God; But as he carrieth the matter nothing less appears, then that this is his opinion. Yet I know he dares not in plain terms oppose the clear evidence of Scripture in this. Now if faith be the gift of God, & withal he gives it without difference to all them all must believe, which is notoriously & palpably untrue. If he gives it only to some, then all the rest are mocked by God according to this Authors discourse; as often as he saith unto them believe, and ye shall be saved. And to whom he saith this, to them he saith also, Oh that there were such an heart in them to fear me &c. If he saith, he gives faith absolutely to none, but conditionally, and upon the same condition he is ready to give to all; this is clearly to confess that the grace of God is given according to man's works. Again 'tis God that worketh in us both the will and the deed, and that according to his good pleasure, 1if according to his good pleasure, How can it be said that it is according to the preparation of the creature? Then what condition can be devised whereupon God works in us the will? If he say the grace which God gives to all, and whereby to believe, to repent is made a thing possible unto all (For thus we must proceed groping after his meaning, he affecting nothing more then to skulk and earth himself in his concealments) I answer first; The Scripture makes no mention of any such power given to any; but to the contrary professeth of all persons unregenerate, that they cannot please God; that They cannot discern the things of God. 1 Co: 2. 14: that They cannot believe, that They cannot repent 2Ro: 24: that they are not subject to the law of God nor can be. 2ly. The Scripture plainly saith that faith is the gift of God, repentance is the gift of God; It doth not say that the power to believe if they will is the gift of God. If he saith by faith is meant such a power, whereby a man may believe if he will, I prove the contrary; then all men should have faith.
Why doth not this Authour expresse his meaning in this, and clearly professe what that grace is whereby the conditions of faith & repentance are made conditions possible? His subdolous carriage throughout in concealing his Tenet is sufficient to disparage his cause with all that are indifferent and judicious. The Scripture plainly professeth that faith is the gift of God, repentance is the gift of God; But as he carrieth the matter nothing lesse appeares, then that this is his opinion. Yet I know he dares not in plaine termes oppose the cleare evidence of Scripture in this. Now if faith be the gift of God, & withall he gives it without difference to all thē all must believe, which is notoriously & palpably untrue. If he gives it only to some, thē all the rest are mocked by God according to this Authours discourse; as often as he saith unto them believe, and ye shall be saved. And to whom he saith this, to them he saith also, Oh that there were such an heart in them to feare me &c. If he saith, he gives faith absolutely to none, but conditionally, and upon the same condition he is ready to give to all; this is clearely to confesse that the grace of God is given according to man's workes. Againe 'tis God that worketh in us both the will and the deed, and that according to his good pleasure,