A64002:302
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.
3. But let us farther enquire what those Ancients thought concerning faith and repentance; as whether they thought them to be the gifts of God, or no; dares this Author or any Arminian deny, they maintained them to be the gifts of God, the Scripture being so full and express for this? Secondly, enquire what their opinion was concerning the manner how God gave faith to one, and not to another, as 'tis manifest he did not, he doth not give it to all; as namely, whether it was of the mere pleasure of God, that he converted some, and not others; or whether he bestowed faith on some, and not on others, because he found those some to have prepared themselves for the receiving of faith, not so others. If it was of the mere pleasure of God, it manifestly followeth, that election unto grace and reprobation from grace, was absolute: which is the main thing in question in these our days. For we who are accounted most rigid herein, do not affect to say, That God decreed to save ⟨p. 51⟩whom he will, or to damn whom he will; but to the contrary we say, God decreed to save none, but such as believe and repent, and to damn none, but such as dye in infidelity or impenitency: but we profess willingly, that God decreed to bestow faith and repentance on whom he would, and deny it to whom he would, the Scripture being express, that God hath mercy on whom he will, and whom he will he hardeneth. And Austin is most frequent in this profession, and this is that Grace which he acknowledgeth to be the foundation of predestination, and wherein both Cyprian, and Nazianzene, and Ambrose did agree with him. And Ambrose in special sort he magnifies for this profession. And Calvin hereupon observes, that whereas the Pelagians charged him, with differing from the ancients herein. Valet Augustini testimonium, saith he, apud eos, qui libenter in Patrum authoritate acquiescunt. Quanquam non patitur Augustinus see a reliquis disjungi, sed claris testimoniis divortium hoc cujus invidia gravabant eum Pelagiani, ostendit falsum esse. Citat enim ex Ambrosio (lib. de Praedestin. sanct. cap. 19.) Christus quem dignatur vocat (here is the critical point of this question concerning the absoluteness of election and reprobation) Item si voluisset ex indevotis fecisset devotos. Sed Deus quos dignatur vocat, & quem vult religiosum facit.
3. But let us farther enquire what those Ancients thought concerning faith and repentance; as whether they thought them to be the gifts of God, or no; dares this Author or any Arminian deny, they maintained them to be the gifts of God, the Scripture being so full and expresse for this? Secondly, enquire what their opinion was concerning the manner how God gave faith to one, and not to another, as 'tis manifest he did not, he doth not give it to all; as namely, whether it was of the meer pleasure of God, that he converted some, and not others; or whether he bestowed faith on some, and not on others, because he found those some to have prepared themselves for the receiving of faith, not so others. If it was of the meer pleasure of God, it manifestly followeth, that election unto grace and reprobation from grace, was absolute: which is the main thing in question in these our daies. For we who are accounted most rigid herein, doe not affect to say, That God decreed to save