A64002:815
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.
1. The first is, because it is Gods will that they shall not believe, because it is his peremptory will, that they shall have no power to believe. I answer, it is indeed the will of Gods decree, that is, he hath decreed not to give any Reprobate a justifying faith, but hence it followeth not, that therefore they cannot believe thus far the contents of the Gospel, namely, that both Christ hath merited, and God hath ordained, that as many as do believe shall be saved. For this, as I take it, is not usually accounted by our Divines a justifying faith, but rather it comes within the compass of such a faith, as is commonly counted faith historical.
1. The first is, because it is Gods will that they shall not believe, because it is his peremptory will, that they shall have no power to believe. I answere, it is indeed the will of Gods decree, that is, he hath decreed not to give any Reprobate a justifying faith, but hence it followeth not, that therefore they cannot believe thus farre the contents of the Gospell, namely, that both Christ hath merited, and God hath ordained, that as many as doe believe shall be saved. For this, as I take it, is not usually accounted by our Divines a justifying faith, but rather it comes within the compasse of such a faith, as is commonly counted faith historicall.
Secondly I answer, it followeth not, that because God hath decreed to deny them the grace of faith, therefore they are not bound to believe; which I prove by Scripture: For was not Pharaoh bound to let Israel go, when Moses was sent to him from 1the Lord, to command him in the name of the Lord, to let Israel go? Yet the Scripture plainly teacheth us, that the Lord told Moses that he would harden Pharaohs heart, and that he should not let Israel go. What I pray is now become of his reason, compared with the light of Scripture? And what have we to do to enquire into Gods counsels, as whether he hath decreed to give us grace or no? Is it not enough to bind us to obedience, for God to command this or that unto us? Did Abraham enquire in his thoughts, whether it were his purpose yea or no, that Isaac should be sacrificed? Nothing less; but upon the Lords command, he forthwith addresseth himself to the work, rising early in the morning, and going forward in the Lords business. Then again, we find by common experience, that natural men are too to confident rather, and presumptuous of their power, then diffident, and distrustful; dicere