A64002:2378
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.
JEANS.
IEANES.
This exposition of D. Twice proceeds upon supposition, (not grant) that Christ prayed for all that had a hand in his crucifying; and taking this supposition to be true, this following argument, for the proof of this exposition, may easily be gathered out of D. Twice. If Christ prayed for all that crucified him, then either according to the duty of a private person, or by virtue of his office, as he was Mediator; but he prayed not for all his persecutors by virtue of his office, as he was a Mediator: therefore if he prayed for them, it was only in answer of his duty, as he was made under the Law, and a private person. The Minor which is only likely to be questioned, is thus confirmed; some that were guilty of his crucifying, were in all likelihood Reprobates, as is not only confessed, but proved by Arminius. Oravit (saith he) pro iis qui crucifixerunt eum, pro inimicis suis, inter quos & non-electi fuerunt: Pincipes enim saeculi crucifixerunt illum; at plurimis illorum sapientia Dei, & virtus quae est Christus, non est revelata. The Princes of the World crucified the Lord of Glory. 1 Cor. 2. 8. And unto most of them the wisdom and power of God, which is Christ, is not revealed. Now in Joh. 17. 9. where we have the model, rule, or Epitome of Christs intercession, that is, of his praying as Mediator, he disclaims all prayer, and consequently mediation for Reprobates. I pray not for the World, but for them which thou hast given me. Where World is taken pro turbà Reproborum &c. (saith D. Twice) for the rout or rabble of Reprobates: and he proves it thus; In his, Mundus opponitur iis qui dantur Christo a Patre; at dari a patre, significat statum electionis.