A64002:246
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 in this case it shall not be true that God shows mercy on whom he will, in giving faith and repentance, but rather he shall show mercy on whom man will. And like as when a question is made, why such a man is rewarded by the Magistrate, no wise man will answer because it is the pleasure of the Magistrate so to reward him, but rather represent the cause on mans part, why he was reward: so if God shows mercy in giving repentance according to some preparation found in one man, rather then in another, it shall not be said, that God hath mercy on whom he will, but rather the reason on mans part is to be represented, why God doth give him repentance. Yet these Petitions he calls maxima gravamina on the part of Reprobation.
And in this case it shall not be true that God shews mercy on whom he will, in giving faith and repentance, but rather he shall shew mercy on whom man will. And like as when a question is made, why such a man is rewarded by the Magistrate, no wise man will answer because it is the pleasure of the Magistrate so to reward him, but rather represent the cause on mans part, why he was reward: so if God shews mercy in giving repentance according to some preparation found in one man, rather then in another, it shall not be said, that God hath mercy on whom he will, but rather the reason on mans part is to be represented, why God doth give him repentance. Yet these Petitions he calls maxima gravamina on the part of Reprobation.
And will he not give us leave to propose in proportion hereunto, our maxima gravamina, as touching their opinion in point of election? namely. 1. That it is not the mere pleasure of God, but the faith and repentance of a man foreseen, that is the moving cause of divine election. 2. And that every man hath power to believe and repent, and no man hath more cause to be thankful unto God; for giving him any more grace to believe and repent (in the way of grace preventing) then he gives to reprobates. I speak of reprobate men, but for ought I yet know to the contrary, I may as well deliver it of the reprobate Angels. And as touching that which they call grace subsequent, which is only Gods concurrence, seeing God affords that to any sinful act, they may thank themselves, rather then God for that, like as for Gods concurrence unto any act of sin. These doctrines are no gravamina to the tender consciences of our Adversaries.