A64002:304
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.
4. Yet I confess there was a time when Austin did not conceive faith to be amongst the gifts of Gods spirit, but being exercised with the Pelagians, he came to acknowledge the special grace of God in this; and hereupon made faith an effect of predestination, and not any precedent thereunto, and doubts not, but the Fathers would have expressed as much, had they been exercised with the Pelagians as he was; for so much he signifies unto Prosper as before I showed, and withal shows how in the foundation of predestination they agreed with him, in as much as they agreed in the nature of grace, acknowledging the conversion of the heart to be the gift of God; And not they only, but the whole Catholic Church, as appeared by their common prayers, that God would convert the hearts of Infidels; and to say, that God doth not convert the hearts of men according to the mere pleasure of his will, but according to mens preparations, is clearly to maintain that God gave grace according unto works, which doctrine was generally exploded as mere Pelagianism.
4. Yet I confesse there was a time when Austin did not conceive faith to be amongst the gifts of Gods spirit, but being exercised with the Pelagians, he came to acknowledge the speciall grace of God in this; and hereupon made faith an effect of predestination, and not any precedent thereunto, and doubts not, but the Fathers would have expressed as much, had they been exercised with the Pelagians as he was; for so much he signifies unto Prosper as before I shewed, and withall shewes how in the foundation of predestination they agreed with him, in as much as they agreed in the nature of grace, acknowledging the conversion of the heart to be the gift of God; And not they only, but the whole Catholique Church, as appeared by their common prayers, that God would convert the hearts of Infidells; and to say, that God doth not convert the hearts of men according to the meer pleasure of his will, but according to mens preparations, is clearly to maintaine that God gave grace according unto works, which doctrine was generally exploded as meer Pelagianisme.
5. Suppose they did all acknowledge the decree of election and reprobation, to be conditional, yet if they interpreted this conditionally, not quoad actum Volentis, but quoad Res volitas, this is nothing opposite to the absoluteness of election and reprobation quoad actum elegentis and reprobantis, but only quoad res volitas, to wit, salvation on the one side, and damnation on the other side. And we willingly acknowledge that God hath not ordained that salvation or damnation shall befall any man but in case they believe and repent, or refuse to believe, or repent. Now that the Ancients did in this manner understand voluntas conditionata in God, Vossius himself (upon whom our Arminians do most depend as touching the authority of the Ancients) doth improvidently, and ere he is a ware, confess. Hist. Pelag. pag. 638. his words are these. Aliqua absolutè vult & simpliciter: quomodo creare mundum voluit & extremo die volet resurrectionem carnis. De qua voluntate intelligi debet illud,