A64002:1724
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.
Thirdly the giving them over to the power of Satan. And lastly God's general concourse in moving all creatures to work agreeably to their natures, necessary things necessarily; contingent Agents contingently; and free Agents freely. But my answer to this I have prosecuted at large in more sheets then here are leaves in my answer to M. Hoard.
Thirdly the giving them over to the power of Satan. And lastly God's generall concourse in moving all creatures to worke agreably to their natures, necessary things necessarily; contingent Agents contingently; and free Agents freely. But my answer to this I have prosecuted at large in more sheets then here are leaves in my answer to M. Hoord.
3. As for want of mercy, we willingly confess according to the tenor of God's word (as this Author delivers himself without all respect thereunto) that God shows no mercy in hardening them. For to harden in Scripture phrase is opposite to God's showing mercy. And as he is bound to none; so he professeth that, He will show mercy on whom he will show mercy, and will have compassion on whom he will have compassion. And this the 1Apostle takes hold of in prosecuting the doctrine of election and concludeth from hence in part, & in part from God's hardening of Pharaoh, that God hath mercy on whom he will, and whom he will he hardeneth, by hardening meaning such an operation, the consequence 2whereof is always disobedience; as appears by the objection derived therehence in the words following; Thou wilt say then why doth he yet complain? (now he complains only of disobedience) For who hath resisted his will? Manifestly implying that when God hardens man unto disobedience, it is his secret will that he shall disobey. Like as when God hardened Pharaoh that he should not let Israel go; It was God's secret will that he should not let Israel go for a good while: Secret I say in distinction from the will of command, which is always made known to them who are commanded. But it pleased the Lord to make this will of his known to Moses, though it was kept secret from Pharaoh; yet afterwards he told Pharaoh to his face by his servant Moses saying. And indeed for this cause have I appointed thee to show my power in thee, and to declare my name to all the world; though Pharaoh believed it not as appears by that which followeth; yet thou exaltest thy self against me, and lettest them not go. But this Author together with M. Hoard goeth by other rules, which his own fancy suggest's unto him, he will have God's love and mercy extended to all and every one, Christ's redemption to extend to all and every one; the Covenant of grace to comprehend all and every one; and