A64002:904
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.
Zanchy (he saith) tells us roundly, that every man that is called, is bound to think he is elected; but why doth he not speak out and say, that every one is bound (in the opinion of Zanchy) to believe that he is elected, as formerly he related it. I grant that to believe is to think, for credere, is defined to be cum assensione cogitare, but thoughts he knows are very wild, they have their course in dreams; as a hungry man may dream that he eateth and drinketh, but when he awaketh, his soul is empty. And as for that doctrine of Zanchy, I have already given a fair interpretation of it, upon consideration that he speaks it of election not unto faith, but unto salvation: and seeing God hath manifested in his word his determination to give salvation to every one that believeth, it followeth herehence, that every one is bound to believe, that as many as do believe shall be saved: and consequently every one that heareth the Gospel is bound to believe, That God hath determined to bestow Salvation on him, in case he be found to believe. The like construction may be given of Bucers Doctrine; namely, that God hath predestinated him to obtain Salvation in case he believe, not otherwise. For God hath not predestinated any man of ripe years to obtain Salvation, whether he believe or not. And seeing God hath plainly professed that whosoever believeth shall be saved. Mar. 16. 16. If I do not accordingly believe, that God hath predestinated me to obtain salvation in case I do believe, I do hereby make God to delude me in saying Whosoever believeth shall be saved. And whereas this Author upon the back of this addeth, that a man therefore that is not predestinate, but an absolute reprobate, when he is called to salvation is but deluded; and that this is the necessary result of our speeches. All the colour of this his inference, depends merely upon confusion of things that differ. For he distinguisheth not between absolute predestination unto salvation, and predestination unto salvation absolute: likewise he distinguisheth not between absolute reprobation unto damnation, and reprobation unto damnation absolute: neither doth he distinguish between predestination unto faith, and predestination unto salvation; nor between reprobation from faith, and reprobation unto damnation.
Zanchy (he saith) tells us roundly, that every man that is called, is bound to think he is elected; but why doth he not speake out and say, that every one is bound (in the opinion of Zanchy) to believe that he is elected, as formerly he related it. I grant that to believe is to think, for credere, is defined to be cum assensione cogitare, but thoughts he knows are very wild, they have their course in dreames; as a hungry man may dreame that he eateth and drinketh, but when he awaketh, his soule is empty. And as for that doctrine of Zanchy, I have already given a faire interpretation of it, upon consideration that he speaks it of election not unto faith, but unto salvation: and seeing God hath manifested in his word his determination to give salvation to every one that believeth, it followeth herehence, that every one is bound to believe, that as many as doe believe shall be saved: and consequently every one that heareth the Gospell is bound to believe, That God hath determined to bestow Salvation on him, in case hee be found to believe. The like construction may be given of Bucers Doctrine; namely, that God hath predestinated him to obtain Salvation in case he believe, not otherwise. For God hath not predestinated any man of ripe years to obtain Salvation, whether he believe or not. And seeing God hath plainly professed that whosoever believeth shall be saved.