A64002:1046
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.
3. Neither is there any just excuse hereby left to Reprobates, yet I confess, this were a very plausible pretence, if we had no Oracles of God at all to be the rule of our faith, concerning God, and his providence: but as we have, so we fail not therein, of a direct answer hereunto, Rom. 9. For after the Apostle had professed, That God hath mercy on whom he will, and whom he will he hardeneth: v. 18. Forthwith he ⟨p. 219⟩brings in this objection upon the stage v. 19. Thou wilt say then, why doth he yet complain? for who hath resisted his will? And both Bellarmine and Arminians confess, that where obduration hath place, there is no power of obedience: And the Apostle himself implies no less in that place. Now what doth the Apostle answer hereunto but this v. 20. O man who art thou, which disputest with God? shall the thing formed say to him that formed it why hast thou formed me thus? 21. Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour? as much as to say, if God be acknowledged to be our Creator, we must give him leave to do what he will with his creature, for doth not every creature do what he will with the work of his hand? Every tradesman in his trade takes as much liberty to do with the workmanship of his hands, as this comes to. And Medina hath not spared to profess, and that tanquam ex concordi omnium Theologorum sententiâ: that if God should inflict the very pains of Hell upon an innocent creature; he shall do no unjust act, though herein he should not carry himself as Judex, Judge, but as Dominus vitae & mortis as Lord of life and Death. And we all know what power God giveth us over inferior creatures, to strangle some, to cut the throats of others, to knock down others, not with reference to the moderation of their pain, but only to the wholesome condition of their flesh unto us. And we know what power God executed upon his own dear Son to break him for our iniquities, on him to lay the chastisement of our peace, that so by his stripes we might be healed. But let that pass, let us try another way that may be answered unto this.
3. Neither is there any iust excuse hereby left to Reprobates, yet I confesse, this were a very plausible pretence, if we had no Oracles of God at all to be the rule of our faith, concerning God, and his providence: but as we have, so we faile not therein, of a direct answer hereunto,