A64002:2418
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.
According to the opinion of Arminius, there is no proper prayer, but what is absolute; which opinion is not rashly to be condemned; seeing it seems to be grounded upon considerable reasons, especially that which is drawn from the nature of prayer: for prayer is a submissive and lowly representation of our wills before God, to the end, it may be performed by him. The unfolding of a velleity, whereby we would will a thing if something did not hinder, is not prayer properly so called: But now we will nothing properly, which we do not absolutely will; and therefore we pray for nothing properly, which we do not absolutely petition for, although the nature of a condition be often virtually contained in the disposition of the parties praying, who may be ready to submit their wills unto Gods. Indeed we sometimes pray that one thing may be done, if another thing come to pass; and here we pray, that the futurition of the following thing be conditional, but the prayer it self is absolute, because we pray absolutely that one thing do exist upon the positure or existence of another. If this which these men say be true, then Christ prayed for the justification of all his crucifiers, as a private man, only improperly, and not in the proper and strict acception of Prayer; for which improper notion of the word, we have warrant from Scripture, when Christ said, Father, if it be possible, let this cup pass from me, Non oravit (saith Becanus) sed simplex naturae desiderium proposuit: He did not pray but propound the simple, bare, and naked ⟨p. 259⟩desire of his nature: but though this his expression of his natural desire and love of life, be not a prayer in regard of either a critical or Philosophical use of the Word, yet you see, tis agreeable enough unto the language of the holy Ghost in scripture, to enlarge the signification of the Word so far, as to apply it thereunto: for Matthew says expressly that he prayed. Math. 26. 39, 42.
According to the opinion of Arminius, there is no proper prayer, but what is absolute; which opinion is not rashly to be condemned; seeing it seems to be grounded upon considerable reasons, especially that which is drawn from the nature of prayer: for prayer is a submisse and lowly representation of our wills before God, to the end, it may be performed by him. The unfolding of a velleity, whereby we would will a thing if something did not hinder, is not prayer properly so called: But now we will nothing properly, which we doe not absolutely will; and therefore we pray for nothing properly, which we doe not absolutely petition for, although the nature of a condition be often virtually contained in the disposition of the parties praying, who may be ready to submit their wills unto Gods. Indeed we sometimes pray that one thing may be done, if another thing come to passe; and here we pray, that the futurition of the following thing be conditionall, but the prayer it selfe is absolute, because we pray absolutely that one thing doe exist upon the positure or existence of another. If this which these men say be true, then Christ prayed for the justification of all his crucifiers, as a private man, only improperly, and not in the proper and strict acception of Prayer; for which improper notion of the word, we have warrant from Scripture, when Christ said, Father, if it be possible, let this cup passe from me, Non oravit (saith Becanus) sed simplex naturae desiderium proposuit: He did not pray but propound the simple, bare, and naked