A64002:1339
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.
IN the last place we are to consider how truly he affirmeth that our doctrine leaveth a Minister none but weak grounds, and those insufficient to quiet the tempted.
IN the last place we are to consider how truly he affirmeth that our doctrine leaveth a Minister none but weake grounds, and those insufficient to quiet the tempted.
And whereas he saith We cannot conceive, and make it evident to the understanding of the tempted that he is not (that which he fears) a Reprobate; we willingly acknowledge it. For not to be a reprobate is to be an elect. Now how can any Arminian convince and make it evident to the understanding (I do not say of the tempted, but) of one that is a believer, and walks on comfortably in the ways of Godliness; is he (I say) able to convince such a one, and make it evident unto him that he is one of Gods elect? I do not think they dare profess that they presume they can; or make it evident to their own understanding, that themselves are of the number of Gods elect. How unreasonable then is this course, to require of us to convince a man, that acknowledgeth neither faith nor repentance in him, (for this is the condition of a man tempted, as himself fashioneth it;) and to make it evident to his understanding that he is an elect and no reprobate; when himself cannot convict him that believeth of this; no nor their own consciences neither, notwithstanding all their confidence, that they alone are in the right way of salvation. Was there ever heard a more unreasonable course then this? Again, to fear to be a reprobate, or least he be a Reprobate, is one thing, to persuade himself that he is a Reprobate, and to despair thereupon, is another thing. We say, and that according to our Doctrine, that there is no cause why any man (who hath not sinned the sin unto death, the sin against the Holy Ghost) should persuade himself that he is a Reprobate and despair thereupon; we do not say there is no cause of fear. In as much as he hath no evidence of his election, there is just cause to fear; but then again, seeing he neither hath nor can have any evidence of his reprobation (excepting the guilt of the sin against the Holy Ghost) he hath every way as good cause to hope. And for the comforting of such a one, I would make bold to tell him that there is more hope of such a one as himself, then of those who go on in the ways of their own heart, and in the light of their own eyes without all remorse and check of conscience, without fear or wit, not considering that for all these things God will bring them to judgment. And towards such I would think it fit to use all means and motives to make them fear.