A64002:1621
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.
If a King should carry himself as God did in hardening Pharaoh's heart that he should not let Israel go; and when he had let Israel go, to harden his heart that he should follow after them; we would acknowledge such a one, not to be man but God. And then surely 1whatsoever our Arminians would think of such a one, we would think no otherwise then Solomon did of him of whom he professed, that, he made all things for himself, even the wicked against the day of evil. If God doth but permit a man to will this or that, necesse est, saith Arminius, it must needs be, ut nullo argumentorum genere persuadeatur ad nolendum, that no kind of argument shall persuade such one to abstain from willing it. And I hope Arminius hath as great authority with this Author, as Mr. Moulin deserves to have with us. Noah King hath power to dispense any such providence as this. St. Paul tells us plainly, that, God hath ordained some unto wrath; and as he hath made of the same lump some vessels unto honour, so hath he made other vessels unto dishonour. The Lord professeth that he kept Abimelech from sinning against him. Thus the Lord could deal with all if it pleased him; Why doth he not? is it not for the manifestation of his own glory? For to this purpose he hath made all things. And that, he suffers with long patience vessels 2of wrath prepared to destruction. And what to do doth he suffer them? But to continue and persevere in their sinful courses without repentance; the Apostle plainly tells us that it is, to declare his wrath and make his power known. This is not the voice of any Doctor of ours now a days, but of St. Paul. And shall Mr. Moulin be brought in to affront St. Paul? For recompense let the Jesuits be heard to whom the nation of the Arminians are beholden for their principal grounds; Wherefore doth God give effectual grace unto one and not unto another, but because he hath elected the one and rejected the other? And I appeal to every sober Christian, whether the absoluteness of reprobation doth not as invincibly follow herehence as the absoluteness of Election. But touching Mr. Moulin, I have heard that Doctor Ames sometimes wished that he had never meddled in this argument. I am not of Doctor Ames his mind in this;
If a King should carry himselfe as God did in hardning Pharaoh's heart that he should not let Israel goe; and when he had let Israel goe, to harden his heart that he should follow after them; we would acknowledge such a one, not to be man but God. And then surely