A64002:1582
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.
for of nothing else doth the Lord complain.) For who hath resisted his will? Observe the chains wherewith God holds them fast irresistibly, to wit the chains of obduration. Let the Author therefore charge St. Paul as well as Zanchy for making God the Author of sin, and indeed he might have abounded in passages out of holy Scripture alleged to the same end, whereunto he allegeth these out of our Divines; yea and Papists too. But Piscator, Zanchy, and Calvin, these are his proper marks to shoot at, ever since he learnt in his age to correct the errors of his youth in taking frivolous exceptions against Bellarmine. As for a necessity of sinning brought upon all by the sin of Adam. Arminius acknowledgeth it, and this Arminius is acknowledged by Corvinus in his answer to Lilenus. Only God takes it away from his Elect at the time of their calling and regenerating, and leaves it upon the rest; and who can say black to the eye for this? Will we not give him liberty to have mercy on whom he will, and harden whom he will? Then let us fly in the face of Paul as well as Calvin & Zanchy for so plainly teaching this. The hardness of men's hearts is the immediate cause why they obey not God's word; But there is another cause also that our Saviour takes notice of, and that is this; That God doth not regenerate them, or hath not elected them. Of this our Divines may well take notice, because Moses before hath done the like. The Israelites profited neither by hearing of God's word, nor by the seeing of his mighty works, I say by none of these did they profit unto repentance; and what was the reason hereof? Surely the hardness of their hearts, as Moses signifies, Thou art a stiff-necked people. Yet he takes notice of another cause and that is this, Yet the Lord hath not given our hearts to perceive, nor eyes 1to see, nor ears to hear unto this day. So our Saviour in the Gospel; He that is of God heareth God's words, ye therefore hear them not, because ye are not of God Now to be raised up in 2Calvin's Phrase, to illustrate God's glory in their damnation, is no other then to be brought forth into the world, and not to be borne of God, that is, to have the grace of regeneration denied them, and consequently to be suffered to go on in their sins; and lastly to be damned for their sin, to the manifestation of the glory of God's justice.
for of nothing else doth the Lord complaine.) For who hath resisted his will? Observe the chaines wherewith God holds them fast irresistably, to wit the chaines of obduration. Let the Authour therefore charge St. Paul as well as Zanchy for making God the Authour of sinne, and indeed he might have abounded in passages out of holy Scripture alleadged to the same end, whereunto he alleadgeth these out of our Divines; yea and Papists too. But Piscator, Zanchy, and Calvine, these are his proper markes to shoote at, ever since he learnt in his age to correct the errours of his youth in taking frivolous exceptions against Bellarmine. As for a necessity of sinning brought upon all by the sinne of Adam. Arminius acknowledgeth it, and this Arminius is acknowledged by Corvinus in his answer to Lilenus. Only God takes it away from his Elect at the time of their calling and regenerating, and leaves it upon the rest; and who can say black to the eye for this? Will we not give him libertie to have mercy on whom he will, and harden whom he will? Then let us fly in the face of Paul as well as Calvine & Zanchy for so plainly teaching this. The hardnesse of men's hearts is the immediate cause why they obey not God's word; But there is another cause also that our Saviour takes notice of, and that is this; That God doth not regenerate them, or hath not elected them. Of this our Divines may well take notice, because Moses before hath done the like. The Israelites profited neither by hearing of God's word, nor by the seeing of his mighty workes, I say by none of these did they profit unto repentance; and what was the reason hereof? Surely the hardnesse of their hearts, as Moses signifies, Thou art a stiffe-necked people. Yet he takes notice of another cause and that is this, Yet the Lord hath not given our hearts to perceive, nor eyes