A64002:1305
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.
2. I come to the examining of them particularly, & to show that every one of them is as it were against the hair. So evident are the testimonies of Scripture against them all; and they are obtruded upon a superficiary and most most unsound interpretation of Scripture in some places. For 1. as touching the first, the universality of Gods love; For hereby Gods love is made indifferent unto all, and consequently towards Esau as well as to Jacob, whereas the Scripture professeth that God loved Jacob and hated Esau; and this the Apostle makes equivalent to the Oracle delivered to Rebekah concerning them before they were borne. 2. He might as well have proposed it, of the universality of Gods mercy; whereas the Scripture expressly distinguisheth between vessels of mercy & vessels of wrath. 3. This love is explicated by them to consist in a will to save all. Now election is but Gods will to save; and the Scripture plainly teacheth, and it is confessed by all that I know (excepting Coelius Secundus to whom this Author it seems is most beholding for his story of Spira) that though Many are called yet but few are chosen. And whereas it is confessed, that the most part of men are Reprobates, that is, from everlasting willed unto condemnation; yet never the less they bear us in hand that all men even Cain and Judas, yea and (as I think) the Devils and all were willed by God unto Salvation. And that there is no contradiction in all this. And every poor afflicted soul must believe hand over head that all this is true (what species of contradiction soever be found therein which this Author from the beginning of his discourse to the end hath taken no pains to clear) least otherwise he forfeits all hopes of comfort, upon such sovereign grounds as are here proposed, by faith wherein a man may be as well assured of his Salvation and freedom from damnation, as any Reprobate in the World. For albeit he be a Reprobate, and God should reveal this unto him, yet upon these grounds he may be confident that he is no absolute Reprobate. 2. I come to the Second comfortable supposition, and that is, the universality of Christs death, namely, that he died for all. Now this is opposite to Scripture evidence, as the former; yea and to Christian reason, if not more:
2. I come to the examining of them particularly, & to shew that every one of them is as it were against the haire. So evident are the testimonies of Scripture against them all; and they are obtruded upon a superficiary and most most unsound interpretation of Scripture in some places. For 1. as touching the first, the universality of Gods love; For hereby Gods love is made indifferent unto all, and consequently towards Esau as well as to Jacob, whereas the Scripture professeth that God loved Jocob and hated Esau; and this the Apostle makes equivalent to the Oracle dilivered to Rebekah concerning them before they were borne. 2. He might as well have proposed it, of the universallity of Gods mercy; whereas the Scripture expressely distinguisheth between vessels of mercy & vessells of wrath. 3. This love is explicated by them to consist in a will to save all. Now election is but Gods will to save; and the Scripture plainly teacheth, and it is confessed by all that I know (excepting Coelius Secundus to whom this Authour it seemes is most beholding for his story of Spira) that though Many are called yet but few are chosen. And whereas it is confessed, that the most part of men are Reprobates, that is, from everlasting willed unto condemnation; yet never the lesse they beare us in hand that all men even Cain and Judas, yea and (as I think) the Devills and all were willed by God unto Salvation. And that there is no contradiction in all this. And every poore afflicted soule must believe hand over head that all this is true (what species of contradiction soever be found therein which this Authour from the begining of his discourse to the end hath taken no paines to cleare) least otherwise he forfaits all hopes of comfort, upon such soveraine grounds as are here proposed, by faith wherein aman may be as well assured of his Salvation and freedome from damnation, as any Reprobate in the World. For albeit he be a Reprobate, and God should reveale this unto him, yet upon these grounds he may be confident that he is no absolute Reprobate. 2. I come to the Second comfortable supposition, and that is, the universality of Christs death, namely, that he died for all. Now this is opposite to Scripture evidence, as the former; yea and to Christian reason, if not more: