A64002:1316
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.
as good as in plain terms to profess, that Christ dyed not to procure and merit faith for us, which the Remonstrants do now adays openly profess; but I do ⟨p. 286⟩not find that our Arminians hitherto dare to concur with them therein. And in like manner the universality of Gods love is to be understood; namely, of willing salvation to as many as believe, not of willing grace unto them, at least not of any meaning to bestow faith and repentance upon them. Yet not any will yet show themselves so ingenuous as to confess in plain terms, that God gives not faith and repentance to any man, but leaves that to be wrought by the power of their wills, pretending that God hath enabled all men with a power to believe. And indeed if faith and repentance be a gift, and special gift of God; it is strange that God should bestow them upon us extra Christum, not for Christ sake; And whence it followeth that those gracious promises of circumcising our hearts, of sanctifying us, of writing his law in our mind and inward parts, and his fear in our hearts; never to depart from him, of healing our ways, our backslidings, our rebellions; of taking away the stony heart out of our bowels and giving us a heart of flesh; and causing us to walk in his statutes, and keep his judgements, and do them, are nothing belonging to the Covenant of grace in this Authors judicious consideration. And to conclude, if all men be under the Covenant of grace, what force or substance at all is there in that promise which God makes unto his people of Israel, namely, that he will cause them to pass under the rod, and bring them unto the bond of the Covenant. As also in that Ezek. 16. 60. I will remember my Covenant made with thee in the days of thy youth, and I will confirm unto thee an everlasting Covenant. 61. Then shalt thou remember thy ways and be ashamed, when thou shalt receive thy sisters, both thy elder and thy younger and I will give them unto thee for Daughters, but not by thy Covenant. 62. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. I come to the consideration of the reasons why these grounds are (pretended to be) able to help in such a case, 1. Because they are directly contradictory to the temptation;
as good as in plaine termes to professe, that Christ dyed not to procure and merit faith for us, which the Remonstrants doe now adaies openly professe; but I doe ⟨p. 286⟩