A64002:247
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 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.
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 meer 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 thankfull 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 Angells. And as touching that which they call grace subsequent, which is only Gods concurrence, seeing God affords that to any sinfull act, they may thank themselves, rather then God for that, like as for Gods concurrence unto any act of sinne. These doctrines are no gravamina to the tender consciences of our Adversaries.
The doctrine opposite to this which here he dislikes must needs be this, God hath not absolutely purposed from eternity of his mere will and pleasure, but upon consideration of actual continuance in sin and unbelief, to cast off men from grace and glory. Now this actual continuance in unbelief I presume must be final; and upon the consideration hereof, God casts them off from grace: but I pray from what grace? surely from the grace of faith; otherwise it stands not in any contradiction to our Tenet. So that their doctrine in the issue comes to this, Whom God foresees that they will not believe unto death, he decrees that they shall not believe unto death: and applied unto repentance, thus; Whom God foresees that they will not repent unto death, he decreeth that they shall not repent unto death. This is the sober and savoury doctrine of these impugners of the grace of God: and yet they perceive not what a spirit of giddiness possesseth them in this.