A64002:813
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.
But if these graces are conferred absolutely, and Christ dyed for all to this end, that faith and repentance should be conferred absolutely upon all, then it followeth manifestly herehence, that all must believe and repent, and consequently all must be saved. So that not only Election (as Huberus that renegate feigned) must be universal, but Salvation also. Thus have I given in my answer distinctly, to that which he delivered most confusedly. Fourthly I come to the scanning of the particular opinion of Zanchy, namely, that every one that hears the Gospel, whether elect or reprobate (for so I suppose it proceeds, to wit, only of them, who hear the Gospel, though this Author, takes no consideration of that neither, but hand-over-head, lays about him like a mad man) is bound to believe, that he is elect in Christ; and will try whether I cannot reduce that opinion of his also, to a fair interpretation. And here first I observe, Zanchy is not charged to maintain, that every hearer of the Gospel, is bound to believe, that he is elect in Christ unto faith and repentance, but only to salvation: that puts me in good heart, that Zanchy & I shall shake hands of fellowship in the end, and part good friends. Secondly, I distinguish between absolute-Election unto Salvation, and election unto Salvation-absolute. The first only removes all cause on mans part of election, the latter removes all cause on mans part of salvation. By cause of salvation I mean only a disposing cause, such as faith, repentance, and good works are, as whereby (to express it in the Apostles phrase) we are made meet partakers of the 1inheritance of the Saints of light. Now albeit Zanchy maintains as we do, that all the elect are absolutely elected unto salvation, there being no cause on mans part of his election, as we have learned: yet neither Zanchy nor we do maintain that God doth elect any unto salvation absolute, that is, to bring him to salvation, without any disposing of him thereunto by faith and repentance. Now to accommodate that opinion of Zanchy, I say it may have a good sense, to say that every hearer is bound to believe, both that Christ dyed to procure Salvation for him, in case he do believe, and ⟨p. 155⟩that God ordained that he should be saved, in case he do believe; where belief is made the condition only of salvation, not of the Divine ordination;
But if these graces are conferred absolutely, and Christ dyed for all to this end, that faith and repentance should be conferred absolutely upon all, then it followeth manifestly herehence, that all must believe and repent, and consequently all must be saved. So that not only Election (as Huberus that renegate faigned) must be universall, but Salvation also. Thus have I given in my answer distinctly, to that which he delivered most confusedly. Fourthly I come to the scanning of the particular opinion of Zanchy, namely, that every one that hears the Gospell, whether elect or reprobate (for so I suppose it proceeds, to wit, only of them, who heare the Gospell, though this Author, takes no consideration of that neither, but hand-over-head, laies about him like a mad man) is bound to believe, that he is elect in Christ; and will trye whether I cannot reduce that opinion of his also, to a faire interpretation. And here first I observe, Zanchy is not charged to maintain, that every hearer of the Gospell, is bound to believe, that he is elect in Christ unto faith and repentance, but only to salvation: that puts me in good heart, that Zanchy & I shall shake hands of fellowship in the end, and part good friends. Secondly, I distinguish between absolute-Election unto Salvation, and election unto Salvation-absolute. The first only removes all cause on mans part of election, the latter removes all cause on mans part of salvation. By cause of salvation I mean only a disposing cause, such as faith, repentance, and good works are, as whereby (to expresse it in the Apostles phrase) we are made meet partakers of the