A64002:1345
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.
And if this will comfort any man, namely, to be assured, that he is in as good a case as any Turk or Saracen, or any reprobate in the World, I find this Author is ready to assure them hereof, and rather then fail he will swear it, though I never heard matter of faith put to be tried by mans Oath till now: I had thought only matters of fact, had been triable and assurable by Oath, not matter of faith. Yet I will not spare to profess, that though they should swear either of these universalities to be true, I would no more believe them then I would believe the Devil. For the Apostle adviseth, saying, Though that we or an Angel from Heaven Preach unto you otherwise then that which we have Preached unto you, let him be accursed. Gal 1. 8. But let us examine the comfortable nature of these universalities, whether they be such as a sober man can say nothing to the contrary. I begin with the universality of Gods love; the comfort herehence proceeds thus, as I conceive; God loves all, wills all to be saved, therefore thou art no reprobate. Now consider whether I may not soberly say to the contrary, that by the same reason there is no reprobate in the World, or ever was; whence it follows, that I have no more comfortable assurance that I am no reprobate, then I have assurance that there is no Reprobate at all in the World. Secondly, would you have me believe hand over head, that God would have all to be saved without distinction; may not I soberly inquire, whether your meaning be, that God will have all and every one to be saved, whether they believe or no, whether they repent or no; or only thus, That God will have all to be saved in case they believe and repent, not otherwise. Now this is our doctrine, as well as yours, grounded ⟨p. 296⟩upon this Scripture, Whosoever believeth shall be saved. Now doth this doctrine assure any man that he is no Reprobate, nor of the number of those whom God hath rejected from salvation? Perhaps you will say, it is sufficient to assure him, that he is no absolute reprobate, and that so this Author is to be understood, though hitherto in this Section he delivered it simply. Admit this, Now judge I pray you, whether I may soberly oppose against it thus;
And if this will comfort any man, namely, to be assured, that he is in as good a case as any Turke or Saracen, or any reprobate in the World, I find this Author is ready to assure them hereof, and rather then faile he will sweare it, though I never heard matter of faith put to be tryed by mans Oath till now: I had thought only matters of fact, had been tryable and assurable by Oath, not matter of faith. Yet I will not spare to professe, that though they should sweare either of these universalities to be true, I would no more believe them then I would believe the Divell. For the Apostle adviseth, saying, Though that wee or an Angell from Heaven Preach unto you otherwise then that which we have Preached unto you, let him be accursed. Gal 1. 8. But let us examine the comfortable nature of these universalities, whether they be such as a sober man can say nothing to the contrary. I begin with the universality of Gods love; the comfort herehence proceeds thus, as I conceive; God loves all, willes all to be saved, therefore thou art no reprobate. Now consider whether I may not soberly say to the contrary, that by the same reason there is no reprobate in the World, or ever was; whence it followes, that I have no more comfortable assurance that I am no reprobate, then I have assurance that there is no Reprobate at all in the World. Secondly, would you have mee believe hand over head, that God would have all to be saved without distinction; may not I soberly inquire, whether your meaning be, that God will have all and every one to be saved, whether they believe or no, whether they repent or no; or only thus, That God will have all to be saved in case they believe and repent, not otherwise. Now this is our doctrine, as well as yours, grounded