A64002:811
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.
Thirdly therefore consider we the constant Doctrine of Divines, not that Reprobates are bound to believe, but that all that hear the Gospel are bound to believe: but in what sense? Piscator saith, as I remember, that the thing, which all such are bound to believe, is the Gospel; according to that Mar. 1. Repent ye and believe the Gospel. Now to believe the Gospel is one thing, the sum whereof is this, That Jesus Christ came into the World to save sinners; but to believe in Christ is another thing, which yet this Author distinguisheth not, though it appears by the course of his argumentation, that he draws to this meaning, and that in a particular sense, which is this, to believe that Christ died for them; as appears expressly in the latter end of this Section. And no marvel if this Author carry himself so confidently in this, being, as he is, armed with such confidence. But I am glad that in one place or other, he springs his meaning, that we may have the fairer flight at him, to pull down his pride, and sweep away his vain confidence: though we deal upon the most plausible argument of the Arminians, and which they think insoluble. My answer is; first, Look in what sense Arminius saith Christ died for us, in the same sense we may be held to say (without prejudice to our Tenet) of absolute reprobation, that all who hear the Gospel are bound to believe that Christ died for them. For the meaning that Arminius makes of Christs dying for us, is this, Christ dyed, for this end, that satisfaction being made for sin, the Lord now may pardon sin, upon what condition he will; which indeed is to dye for obtaining a possibility of the redemption of all, but for the actual redemption of none at all. Secondly, But I list not to content my self with this; ⟨p. 154⟩therefore I farther answer, by distinction of the phrase of dying for us, that we may not cheat our selves by the confounding of things that differ. To dye for us, or for all, is to dye for our benefit, or for the benefit of all: Now these benefits are of a different nature, whereof some are bestowed upon man only conditionally (though for Christs sake) and they are the pardon of sin and Salvation of the Soul, and these God doth confer only upon the condition of faith and repentance.
Thirdly therefore consider we the constant Doctrine of Divines, not that Reprobates are bound to believe, but that all that heare the Gospell are bound to believe: but in what sense? Piscator saith, as I remember, that the thing, which all such are bound to believe, is the Gospell; according to that