A64002:1298
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.
Etsi multa disputantur durius (saith Melancthon) tamen necesse est in vero agone ad hanc arcem confugere, 1videlicet, quod de voluntate Dei indicandum sit ex verbo expresso, & quod promissio sit universalis, & quod sit mandatum Dei aeternum & immutabile audire filium & assentiri promissioni. Though there be many things disputed in this point more harshly, yet when all is done, the universal promise of grace, and salvation, is a Christians only Bulwark in this temptation, and combate. Obtemperemus igitur (saith he) ne vagentur animi quaerentes electionem extra verbum, & relicto Christo, & omisso mandato de amplectenda promissione; sed teneamus certa est indubitata fide promissionem gratiae non inanem esse fabulam; sed Deum vere patefecisse voluntatem suam in promissione, & verè praestare quod promisit. Let us not therefore leave Christ and look for an election out of the word, but let us judge of Gods will, in saving men by the promise, and commandment, which are both universal. And in another place of the same book, he hath these words. Sicut est necesse scire Evangelium promissionem esse gratuitam, ita est necesse scire Evangelium promissionem universalem esse, hanc universalem tenere necesse est, adversus periculosas imaginationes de praedestinatione, ne disputemus hanc promissionem ad paucos quosdam alios pertinere, non pertinere ad nos. Non enim dubium est, quin omnium animos haec cogitatio exerceat. As it is needful to know that the promise of salvation is free, so it is needful to know and hold, that it is universal, against some dangerous conceits of predestination, &c. By these speeches we see clearly, what this learned man thought to be the true balm of Gilead, whereby a wounded soul should be cured, viz. the universality of the promise (and of Gods love and Christs death too, for they all hang together, and cannot be disjoined.) The reason why these grounds are able to help a man in this case, is twofold.
Etsi multa disputantur durius (saith Melancthon) tamen necesse est in vero agone ad hanc arcem confugere, 1videlicet, quod de voluntate Dei indicandum sit ex verbo expresso, & quod promissio sit universalis, & quod sit mandatum Dei aeternum & immutabile audire filium & assentiri promissioni. Though there be many things disputed in this poynt more harshly, yet when all is done, the universall promise of grace, and salvation, is a Christians only Bulwarke in this temptation, and combate. Obtemperemus igitur (saith he) ne vagentur animi quaerentes electionem extra verbum, & relicto Christo, & omisso mandato de amplectenda promissione; sed teneamus certa est indubitata fide promissionem gratiae non inanem esse fabulam; sed Deum vere patefecisse voluntatem suam in promissione, & verè praestare quod promisit. Let us not therefore leave Christ and looke for an election out of the word, but let us judge of Gods will, in saving men by the promise, and commandement, which are both universall. And in another place of the same booke, he hath these words. Sicut est necesse scire Evangelium promissionem esse gratuitam, ita est necesse scire Evangelium promissionem universalem esse, hanc universalem tenere necesse est, adversus periculosas imaginationes de praedestinatione, ne disputemus hanc promissionem ad paucos quosdam alios pertinere, non pertinere ad nos. Non enim dubium est, quin omnium animos haec cogitatio exerceat. As it is needfull to know that the promise of salvation is free, so it is needfull to know and hold, that it is universall, against some dangerous conceits of predestination, &c. By these speeches we see clearely, what this learned man thought to be the true balme of Gilead, whereby a wounded scule should be cured, viz. the universality of the promise (and of Gods love and Christs death too, for they all hang together, and cannot be disjoyned.) The reason why these grounds are able to help a man in this case, is twofold.