A64002:645
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.
To the last the just shall live by faith; But there is a grace of God preventing faith; cur ille credat, ille non credat, what is the reason but the mere pleasure of God giving the grace of Faith to one, and denying it to another, according to that of the Apostle, He hath mercy on whom he will, and whom he will he hardeneth. They that withdraw themselves my soul shall have no pleasure in them; The meaning is, they shall feel the smart of his displeasure; but before they withdrew themselves God took not that pleasure in them, as to give them his custodient grace, to keep them from withdrawing themselves; which grace, and that out of his good pleasure he afforded unto others: But this grace comes in no account throughout with this Author, like unto the Remonstrants, who would have no other notice taken of any other counsel of God, then that whereby he decreeth to save believers and damn unbelievers. But if you call them to enquire of Gods decree, to bestow the grace of Faith and repentance upon some, and not on others; as whether it proceeds absolutely or conditionally, they usually lend a deaf ear to this; whereby it is as clear as the Sun, what estimation they make of the grace of regeneration, of the grace of Faith, and of repentance; and after what manner they give God the glory of it. By the way observe I pray, how he makes the state of man in being a reprobate consequent to his withdrawing himself, which undoubtedly is a Temporal act, and accordingly the act of Reprobation, whereby a man is denominated a reprobate, to be merely Temporal; and consequently such an act must election be also, viz. not eternal but Temporal.
To the last the just shall live by faith; But there is a grace of God preventing faith; cur ille credat, ille non credat, what is the reason but the meere pleasure of God giving the grace of Faith to one, and denying it to another, according to that of the Apostle, He hath mercy on whom he will, and whom he will he hardneth. They that withdraw themselves my soule shall have no pleasure in them; The meaning is, they shall feele the smart of his displeasure; but before they withdrew themselves God took not that pleasure in them, as to give them his custodient grace, to keep them from withdrawing themselves; which grace, and that out of his good pleasure he afforded unto others: But this grace comes in no account throughout with this Author, like unto the Remonstrants, who would have no other notice taken of any other counsell of God, then that whereby he decreeth to save believers and damne unbelievers. But if you call them to enquire of Gods decree, to bestow the grace of Faith and repentance upon some, and not on others; as whether it proceeds absolutely or conditionally, they usually lend a deafe eare to this; whereby it is as cleare as the Sunne, what estimation they make of the grace of regeneration, of the grace of Faith, and of repentance; and after what manner they give God the glory of it. By the way observe I pray, how he makes the state of man in being a reprobate consequent to his withdrawing himselfe, which undoubtedly is a Temporall act, and accordingly the act of Reprobation, whereby a man is denominated a reprobate, to be meerely Temporall; and consequently such an act must election be also, viz. not eternall but Temporall.