A64002:1871
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.
because all the enforcements wherewith the tender of salvation unto Reprobates is accompanied is in show most hearty & serious, but endued nothing so. For what? have the elect of God no part in the ministry? Or dates he say that by our doctrine these enforcements are nothing hearty & serious to them? Thou wilt say the Author's meaning is, that the whole ministry is a mere imposture towards reprobates; but he saith not so; but thus, The whole ministry is a mere imposture; and afterwards in giving his reason for it, he pleads, that enforcements in show hearty & serious made to reprobates are nothing so; & hence he concludes that the whole ministry is a mere imposture without any distinction of persons, to whom it is a mere imposture 4. Yet I willingly confess that it is foul enough, that God's courses should be courses of imposture towards any even towards reprobates. But how doth he prove, that God takes any such course with reprobates? To whom hath God sent his word & vouchsafed the ministry hereof according to all the enforcements men tioned accompanying his tender of salvation unto them? is it not unto his Church? What is the preferment of the Jew above the Gentile? much every way, saith Paul, chiefly because unto them were committed the Oracles of God. And was the Church of Jews, a Church of reprobates, Were they not the City of God, but the city of the Devil? If these enforcements had been used to the Nativites, there had been some colour for such an imputation; but seeing […] of God's word in all these enforcements is used to the people of God, his precious people, chosen out of the world to put his name amongst them; shall this ministry be so carried, as concerning reprobates? All that he hath to say for this is no other, but that a great part, or the most part of the people to whom he sends his prophets are reprobates. Be it so, but how doth he prove that God intends this ministry; for the salvation of reprobates; or that he intends it at all for them? If God commands them, as he commanded Jeremiah saying, Go & cry in the ears of Jerusalem, Thus saith the Lord; they must do so without difference. For they are not able to put a difference between the Elect and Reprobate, to know who are the one, and who are the other.
because all the inforcements wherewith the tender of salvation unto Reprobates is accompanied is in shew most hearty & serious, but indued nothing so. For what? have the elect of God no part in the ministery? Or dates he say that by our doctrin these insorcements are nothing hearty & serious to them? Thou wilt say the Authour's meaning is, that the whole ministery is a mere imposture towards reprobates; but he saith not so; but thus, The whole ministery is a mere imposture; and afterwards in giving his reason for it, he pleads, that inforcements in shew hearty & serious made to reprobates are nothing so; & hence he concludes that the whole ministery is a mere imposture without any distinctiō of persons, to whom it is a mere imposture 4. Yet I willingly confesse that it is foul enough, that God's courses should be courses of imposture towards any even towards reprobates. But how doth he prove, that God takes any such course with reprobates? To whom hath God sent his word & vouchsafed the ministery hereof according to all the enforcements mē tioned accompanying his tender of salvation unto them? is it not unto his Church? What is the preserment of the Jew above the Gentile? much every way, saith Paul, chiefly because unto thē were committed the Oracles of God. And was the Church of Jewes, a Church of reprobates, Were they not the City of God, but the city of the Devill? If these enforcements had been used to the Nativites, there had been some colour for such an imputation; but seing of God's word in all these enforcements is used to the people of God, his pretious people, chosen out of the world to put his name among'st them; shall this ministery be so carryed, as concerning reprobates? All that he hath to say for this is no other, but that a great part, or the most part of the people to whom he sends his prophets are reprobates. Be it so, but how doth he prove that God intends this ministery; for the salvation of reprobates; or that he intends it at all for them? If God commands them, as he commanded Ieremiah saying, Goe & cry in the eares of Jerusalem, Thus saith the Lord; they must doe so without difference. For they are not able to put a difference between the Elect and Reprobate, to know who are the one, and who are the other.