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…

Now the Scripture which is the very word of God, and the dictates of the Holy Ghost doth plainly and expressly teach, that albeit God commanded Pharaoh to let Israel go, yet withal he hardened his heart that he should not let Israel go for a long time, which refusal of his was wilful and presumptuous disobedience. In like sort as touching obedience and disobedience to the Gospel, the Apostle tells us plainly that, God hath mercy on whom he will, to perform the one, and whom he will he hardeneth, thereby exposing them to the other. And hereupon this objection is made, Why then doth God complain (to wit, of man's disobedience) for who hath resisted his will? And we know what answer the Apostle makes hereunto. O man who art thou that disputest with God? shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the Potter power of the clay of the same lump to make one vessel unto honour, another unto dishonour? Now will any sober Christian conclude herehence that because, God hardened Pharaoh that he should not let Israel go, therefore he is the Author of sin. The Lord hath bid Shimei to curse David. Consider what Austin writes upon this. Quomodo dixerit Dominus huic homini maledicere David, quis sapiens & intelliget? Non enim jubendo dixit, ubi obedientia laudaretur; sed quod ejus voluntatem proprio vitio suo malam, in hoc peccatum judicio suo justo & occulto inclinarit, ideo dictum est, Dixit ei Dominus. How said the Lord to this man that he should curse David; Who is wise and he shall understand? For he said this not by commanding Shimei so to do, in which case his obedience had been commanded; but in as much as Shimei's will through his own viciousness being evil, the Lord inclined it to this sin by his just and secret judgment. Thus saith he, The Lord useth the hearts of the wicked to the praise and benefit of the good: so he used Judas betraying Christ: so he made use of the Jews crucifying Christ. And how great good did he procure therehence to all believers? Who also useth the Devil who is worst of all, yet he makes best use of him to exercise and prove ⟨p. 61⟩the faith and piety of the godly. So he wrought in the heart of Absalom to refuse the counsel of Ahithophel, and make choice of that counsel which was nothing profitable.

Now the Scripture which is the very word of God, and the dictates of the Holy Ghost doth plainly and expressely teach, that albeit God commanded Pharaoh to let Israell goe, yet withall he hardened his heart that he should not let Israell goe for a long time, which refusall of his was wilfull and presumptuous disobedience. In like sort as touching obedience and disobedience to the Gospell, the Apostle tells us plainly that, God hath mercy on whom he will, to performe the one, and whom he will he hardeneth, thereby exposing them to the other. And hereupon this objection is made, Why then doth God complaine (to wit, of man's disobedience) for who hath resisted his will? And we know what answer the Apostle makes hereunto. O man who art thou that disputest with God? shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the Potter power of the clay of the same lump to make one vessell unto honour, another unto dishonour? Now will any sober Christian conclude herehence that because, God hardned Pharaoh that he should not let Israell goe, therefore he is the Authour of sinne. The Lord hath bid Shimei to curse David. Consider what Austine writes upon this. Quomodo dixerit Dominus huic homini maledicere David, quis sapiens & intelliget? Non enim jubendo dixit, ubi obedientia laudaretur; sed quod ejus voluntatem proprio vitio suo malam, in hoc peccatum judicio suo justo & occulto inclinarit, ideo dictum est, Dixit ei Dominus. How said the Lord to this man that he should curse David; Who is wise and he shall understand? For he said this not by commanding Shimei so to doe, in which case his obedience had been commanded; but in as much as Shimei's will through his own vitiousnesse being evill, the Lord inclined it to this sinne by his just and secret judgment. Thus saith he, The Lord useth the hearts of the wicked to the praise and benefit of the good: so he used Iudas betraying Christ: so he made use of the Jewes crucifying Christ. And how great good did he procure therehence to all believers? Who also useth the Divell who is worst of all, yet he makes best use of him to exercise and prove