A64002:1442
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.
Here this Author carrieth himself like another Ptolomeus Ceraunus; or as if he had some chief place in the lightning legion, not by his prayers, but by his discourse, he seems to thunder and to lighten all along. When the Lord appeared to Elijah, he was neither in the mighty wind, nor in the earthquake, nor in the fire, but in the still and soft voice. I hope to prove all this to be but Ignis fatuus; Mountebanks use to make great ostentation and cracks, but commonly they end in mere impostures, and it is no hing strange, when men opposing the grace of God, loose their own wits, and please themselves in the confusion of their own senses. For when men are in love with their own errors, they hate the light; yea the very light of nature in the distinct notice of it, would be an offence unto them. Can this Author be ignorant of that which every mean Sophister knows, that there be four kinds of causes, Material, Formal, Efficient, Final; that he should expatiate thus in speaking of a cause without all distinction? Is it strange that God should be a prime cause, and principal in execution 1of vengeance? Doth he not profess saying vengeance is mine, and I will repay? Is he not called the God to whom vengeance belongeth? And are not his magistrates his Ministers to execute vengeance temporal here in this world? And can any sober man doubt whether God be invincible whom the Apostle pronounceth to be irresistible? Again an ⟨p. 26⟩2efficient cause admits farther distinction; for it is either Physical or Moral: Physical is that which really works or executes any thing: as every tradesman hath his work, which his hands do make; so God hath his work, which he executes, and his work is judgment 3as well as mercy. I am the Lord which show mercy and judgment and righteousness; for in these things I delight, saith the Lord; and he would have us when we do glory, glory in this, that we do understand and know him to be such a God. A Moral efficient is twofold, being only of a moving nature, to move others to do somewhat; as namely either by persuading, or by meriting or deserving: He that persuades moves an other to do some what; he that meriteth, thereby moves another, either to reward him or punish him. Now to walk in the light of this distinction, and not to please our selves by walking in darkness;