A64002:1154
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.
The Church of God having been exercised with none more (as I think) these hundred years; that men should not think of, or consider of those dangerous consequences in manners, as these do forge in their own brains. And as for the last, imputing our Godliness to some good practical conclusions; may I not justly say, that if ever any man wrote with the spirit of giddiness, this Author deserves to have a chief place amongst them: For compare his answer to the second objection with this; There he saith such dissolute conclusions as these following, do arise out of this doctrine of ours: If I be chosen, I must of necessity believe and be saved; If I be cast off, I must as necessarily not believe and be damned; what need I therefore take thought either way about means or end. Now will it not as well follow, what need I therefore take thought of holiness, of obedience? For even these are as good practical conclusions. Believe and thou shalt be saved. Repent and thou shalt be saved, and whosoever bebelieveth not shall be damned. As these, Be ye holy as I am holy. Without holiness no man shall see God. If ye consent and obey, ye shall eat the good things of the Land. And by the way observe I pray, with what judgement he calls them practical conclusions; whereas all save two of them, are exhortations rather then conclusions; And those two; to wit, Without holiness no man shall see God, and, Godliness hath the promises, both of this life &c. I should take them to be principles rather then conclusions. Whether simple men do apply their brains to ponder and consider this doctrine or no, I know not; but certainly the learned and Godly maintainers of it, have had cause enough to ponder it, and consider it throughly, and have given evidence enough of their thorough consideration of it; yet have they fetched no such sequels out of it. If simple men do, and our adversaries be of the number of them, and content themselves with such simplicity; yet is it not ⟨p. 250⟩enough for us that the Apostle doth not? the holy Apostle S. Paul? but expressly enforceth the contrary there from; namely; that because of God worketh in us the will and the deed according to his good pleasure, therefore it becomes us to work out our Salvation with fear and trembling?
The Church of God having been exercised with none more (as I think) these hundred yeares; that men should not think of, or consider of those dangerous consequences in manners, as these doe forge in their own braines. And as for the last, imputing our Godlinesse to some good practicall conclusions; may I not justly say, that if ever any man wrote with the spirit of giddinesse, this Author deserves to have a chiefe place amongst them: For compare his answer to the second objection with this; There he saith such dissolute conclusions as these following, doe arise out of this doctrine of ours: If I be chosen, I must of necessity believe and be saved; If I be cast off, I must as necessarily not believe and be damned; what need I therefore take thought either way about meanes or end. Now will it not as well follow, what need I therefore take thought of holinesse, of obedience? For even these are as good practicall conclusions. Believe and thou shalt be saved. Repent and thou shalt be saved, and whosoever bebelieveth not shall be damned. As these, Be ye holy as I am holy. Without holinesse no man shall see God. If ye consent and obey, ye shall eate the good things of the Land. And by the way observe I pray, with what judgement he calls them practicall conclusions; whereas all save two of them, are exhortations rather then conclusions; And those two; to wit, Without holinesse no man shall see God, and, Godlinesse hath the promises, both of this life &c. I should take them to be principles rather then conclusions. Whether simple men doe apply their braines to ponder and consider this doctrine or no, I know not; but certainly the learned and Godly maintainers of it, have had cause enough to ponder it, and consider it throughly, and have given evidence enough of their thorough consideration of it; yet have they fetcht no such sequells out of it. If simple men doe, and our adversaries be of the number of them, and content themselves with such simplicity; yet is it not