A64002:821
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.
Shall he therefore be obliged no longer to do good? And as by our own sins committed by our persons, so by the sin of Adam, which was the sin of our nature, upon the whole nature of man was this impotency brought, as the Scriptures teach, and none that I know were known in the days of Austin, to deny, but the Pelagians.
Shall he therefore be obliged no longer to doe good? And as by our own sinnes committed by our persons, so by the sinne of Adam, which was the sinne of our nature, upon the whole nature of man was this impotency brought, as the Scriptures teach, and none that I know were known in the dayes of Austin, to deny, but the Plagians.
I come to the Third.
3. Now this depends upon a notorious confusion of things that differ. For I have showed, how the Lord hath given them a sufficient object of that faith, which he requires of them, as touching Christs dyeing for them; namely, to believe that Christ hath merited the pardon of sin, and salvation for as many as believe in him, in such sort, that if all, and every one throughout the World should believe in him; they should be saved by him. And this depends merely upon the sufficiency of Christs merits, and undoubtedly it was the will of God, that Christs merits should be of such a value, as was sufficient for the salvation of all, and every one: otherwise it were not true, that if all and every one should believe in Christ, they should be saved by the virtue of Christ merits. But as for any obligation to believe that Christ died to procure faith and repentance for all and every one; I never yet heard or read of any Arminian, that he believed it. Nay in their Apologia Remonstrantium, or Censura Censurae, they plainly profess, that Christ died not at all to merit faith, and regeneration for any. In like sort it is not credible to me, that any Arminian believes, that Christ dyed for any so, as to procure pardon of sin and salvation absolutely for him, whether he believe or no, provided that he live to be capable of faith and repentance, and to enjoy the Gospel, and the Preaching of Christ crucified. And like as it is no lye, but truth, that Christ dyed to procure salvation, to as many as believe in him, so in being obliged to believe this, or punished for not believing it, is neither to be obliged to the believing of a lye, nor punished for not believing it. Therefore it is false to say there is no such matter. For look in what sense they are bound to believe that Christ died for them, in the same sense it is most true, that Christ died for them; they are bound to believe that Christ dyed to procure salvation for every one that believeth: and it is most true, that in like manner, Christ hath procured the salvation of every one that believes: