A64002:296
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.
For though sin be acknowledged to be the cause of the will of God in reprobation quoad res volitas, that is, in respect of the punishment willed thereby, this hinders not the absoluteness of reprobation quoad actum reprobantis. And unless we understand the Fathers thus, we must necessarily charge them with such an opinion, whereof Aquinas is bold to profess, That never any man was so mad as to affirm, to wit, that any merits should be the cause of Predestination quoad actum praedestinantis. And why so? to wit, because predestination is the act of Gods will, and there can be no cause of Gods will quoad actum volentis. Now who seeth not that by the same reason there can be no cause of divine reprobation quoad actum reprobantis; for even reprobation is the act of Gods will, as well as predestination, and every way it must be as mad a thing to devise a cause of reprobation quoad actum reprobantis.
For though sinne be acknowledged to be the cause of the will of God in reprobation quoad res volitas, that is, in respect of the punishment willed thereby, this hinders not the absolutenesse of reprobation quoad actum reprobantis. And unlesse we understand the Fathers thus, we must necessarily charge them with such an opinion, whereof Aquinas is bold to professe, That never any man was so madde as to affirme, to wit, that any merits should be the cause of Predestination quoad actum praedestinantis. And why so? to wit, because predestination is the act of Gods will, and there can be no cause of Gods will quoad actum volentis. Now who seeth not that by the same reason there can be no cause of divine reprobation quoad actum reprobantis; for even reprobation is the act of Gods will, as well as predestination, and every way it must be as madde a thing to devise a cause of reprobation quoad actum reprobantis.
They did all generally agree, saith this Author, upon the contrary conclusion. Now the contrary Conclusion to absolute and unavoidable reprobation is to maintain conditional and avoidable reprobation; but this is not the contrary conclusion here specified by this Author, but rather that damnation was avoidable, such is his loose discourse; whereas there is no question at all concerning damnation, whether it be conditional or absolute. We all confessing, that like as salvation is not ordained to befall any man of ripe years, but upon the performance of faith and repentance and final perseverance therein; so damnation is not ordained to be the portion of any, but upon their final perseverance in sin. In like sort as touching the possibility of salvation, not one Divine of ours, that I know, denies the possibility of any mans salvation while he lives in this World. Doctor Jackson indeed hath an opinion, that a man may proceed so far in sin in this life, that the door of repentance may be shut upon him. We have no such opinion; We acknowledge, that as God calls some at the first hour, so may some be called at the last hour of the day, yea the Thief upon the Cross, yea, inter Pontem & Fontem. In a word, We say plainly, that it is possible for any man at any time to be saved by grace giving repentance: without repentance none can be saved; which is, I presume, without question between us. In like sort it is possible for any man to repent, provided that God be pleased to give him repentance, and whether God will give him repentance or no we know not. Therefore the Apostle instructs Timothy after this manner, The servant of the Lord must not strive, but must be gentle towards all men, apt to teach, suffering the evil, instructing them with meekness that be contrary minded, [Greek or Hebrew], if at any time God may give them repentance, that they may acknowledge the truth and come to amendment out of the snare of the Devil, of whom they are taken Prisoners to do his Will. Here is clearly an acknowledgement of a possibility of repentance, sooner or later, but upon the gift of God, not otherwise.