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 ...

IEANES.

THis exposition of D. Twisse proceeds upon supposition, (not grant) that Christ prayed for all that had a hand in his crucify∣ing; and taking this supposition to be true, this following argu∣ment, for the proofe of this exposition, may easily be gathered out of D. Twisse. If Christ prayed for all that crucifyed him, then either according to the duty of a private person, or by vertue of his office, as he was Me∣diator; but he prayed not for all his persecutors by vertue of his office, as he was a Mediatour: therefore if he prayed for them, it was only in answer of his duty, as he was made under the Law, and a private person. The Minor which is only likely to be questioned, is thus confirmed; some that were guilty of his crucifying, were in all likelihood Reprobates, as is not only confessed, but proved by Arminius. Oravit (saith he) pro iis qui crucifixerunt eum, pro inimicis suis, inter quos & non-electi fuerunt: Pinci∣pes enim saeculi crucifixerunt illum; at plurimis illorum sapientia Dei, & virtus quae est Christus, non est revelata. The Princes of the World crucified the Lord of Glory. 1 Cor. 2. 8. And unto most of them the wisdome and power of God, which is Christ, is not revealed. Now in Ioh. 17. 9. where we have the modell, rule, or Epitome of Christs intercession, that is, of his praying as Mediator, he disclaimes all prayer, and consequently me∣diation for Reprobates. I pray not for the World, but for them which thou hast given me. Where World is taken pro turbà Reproborum &c. (saith D. Twisse) for the rout or rabble of Reprobates: and he proves it thus; In his, Mundus opponitur iis qui dantur Christo a Patre; at dari a patre, signifi∣cat statum electionis. Ioh. 6. 39. Significat enim statum bonum praecedaneum vocationi efficaci; omne quod dat mihi pater, veniet ad me. Venire autem ad Christum, est credere in Christum per vocationem efficacem. Vind. l. 1. p. 2. pag. 181. The World in these words is opposed, unto them which are gi∣ven unto Christ by the Father; but to be given unto Christ by the Father, signifieth the state of election, for it signifieth a good and happy estate or condition, precedaneous unto effectuall vocation. Ioh. 6. 37. All that the Father giveth me shall come unto me; but to come unto Christ, is to believe in Christ, by an effectuall vocation. Thus you see, that notwithstanding your pleasure to say otherwise, it is not barely said but proved by him, that Christ prayed not for all his Crucifyers by vertue of his office as he was Mediator.

In the next place, that Christ according to the duty of a private man, might pray for all that crucified him, even for those of them that were not elect, is rendred probable by two arguments in D. Twisse.

The first is, Christs subjection unto the Law. Gal. 4. 4. He was made under the Law: and therefore bound to fulfill all righteousnesse. Math. 3. 15. And one branch of the Law, as is evident, by Christ his own glosse upon it, Math. 5. is to love our enemies, to forgive private & personall wrongs, to pray for them which despitefully use us, and persecute us. this was a poynt that he pressed much upon his Disciples in his life time, and it be∣ing a duty (though of frequent use) yet difficult and harsh unto flesh and bloud, it is not unlikely but that he might exemplify it by his own practice at his death.

A second Argument in D. Twisse to prove that it is not improbable that Christ as a private man, affectu humano, prayed on his Crosse for all

his Crucifyers, even such of them as he knew, not to belong unto the ele∣ction of grace, is drawn from comparison of such a prayer, with the like prayer, that Christ made in his agony in the Garden, O my Father, if it be possible, let this cup passe from me. Math. 26. 39. Father, if thou be willing, remove this cup from me. Luk. 22. 42. This bitter cup of his death and Passion, he knew full well that he was to drinke up, as a Mediator for his elect, both by his Fathers decree, call, command, as also by his own vo∣luntary undertaking; for to this end and purpose he came into the World, and sanctified himselfe. Ioh. 17. 19. and therefore though these words were part of a most solemne addressement unto God, yet were they not put up by him in the capacity, and according to the duty and interest of a Mediator for his elect. Twisse Vindic. l. 1. p. 2. pag. 188. And this is enough to satisfy you, that you are out in passing your censure upon D. Twisse his notion on this place, that it is said not proved, which I am perswaded you would have forborne, if you had so throughly per∣used him, as it was fit you should, before you had in publike thus censu∣red him.

Let us see in the next place, with what strength of Argument you op∣pose his exposition.