A64002:288
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.
But proceed we with him about the inquiry what footing this doctrine finds in Antiquity. 1He saith he cannot find it; but it is more then I find that ever he made any convenient search after it, his whole discourse hereupon is of so hungry a nature. The absoluteness of election and reprobation, we conclude in Christian reason from Gods absolute carriage in giving and denying grace, understanding thereby the grace of regeneration. Now the absoluteness herein, as we suppose, consists in bestowing this grace on some, and denying it to others, according to the mere pleasure of the Lords will. Now hath not the Apostle (more ancient then all the Antiquity he speaketh of) professed in express terms, that God hath mercy on whom he will, and whom he will he hardeneth? What need we seek farther amongst the Ancients for the justification 2of this? And that mercy here is meant, such a mercy in bestowing faith on some, which is denied to others, in converting the wills of some unto good, when others are not converted, I could prove by variety of places out of Austin, whose authority in this case is far more worthy, then all the authority this Author produceth. Neither is this the voice of Austin only, but of Ambrose also in that famous saying of his Quem vult religiosum, facit, so much magnified by Austin. And not Ambrose alone, but Nazianzen 3also, and Cyprian are alleged by him, as concurring with him in the foundation of the doctrine of predestination, which he makes to be the freedom of Gods grace in converting whom he will. And which is far more then this, yea far more then all that can be produced to the contrary, by the very Prayers of the Church every where in use, he justifies the general concurrence in that which he accounts the foundation of predestination. As when their common course was to pray unto God, that he would be pleased to convert unto the faith of Christ the hearts of Heathens; and wherein did this conversion consist, but in giving them faith and repentance: manifestly giving us to understand thereby, that the whole Catholic Church did concur in this Article of Faith, that it was in the power of God according to his free grace, to convert whom he would unto the faith of Christ, and consequently not to convert whom he would.
But proceed we with him about the inquiry what footing this doctrine finds in Antiquity.