A64002:747
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.
Nay farther, he saith it is God that hath made them guilty of it by mere imputation: yet as for the corruption of nature, which he makes to be the other fruit of Adams sin, I do not find that he ascribes that to divine imputation. Now what is the nature of this corruption, is it invincible unbelief or no? if it be, then he disputes against himself, as well as against us; if it be not, what unbelief doth he call it, or is it no unbelief at all? So I demand whether it be invincible hardness of heart or no? if not, whether at all it is to be called hardness of heart? if notwithstanding this corruption a man hath power to believe, to obey, power to yield to any spiritual good whereto he shall be excited, why doth he call it natural corruption? The Apostle plainly professeth of them that are in the flesh, that they cannot please God; that the natural man perceiveth not the things of God, and that he cannot know them: of some, that they could not believe: of others, that they cannot repent. But be all this granted, he is never a whit the less slow to anger, that is, to punish; the Devils themselves as yet do rather fear then feel his wrath.
Nay farther, he saith it is God that hath made them guilty of it by meere imputation: yet as for the corruption of nature, which he makes to be the other fruit of Adams sinne, I doe not find that he ascribes that to divine imputation. Now what is the nature of this corruption, is it invincible unbeliefe or no? if it be, then he disputes against himselfe, as well as against us; if it be not, what unbeliefe doth he call it, or is it no unbeliefe at all? So I demand whether it be invincible hardnesse of heart or no? if not, whether at all it is to be called hardnesse of heart? if notwithstanding this corruption a man hath power to believe, to obay, power to yeeld to any spirituall good whereto he shall be excited, why doth he call it naturall corruption? The Apostle plainly professeth of them that are in the flesh, that they cannot please God; that the naturall man perceiveth not the things of God, and that he cannot know them: of some, that they could not believe: of others, that they cannot repent. But be all this granted, he is never a whit the lesse slow to anger, that is, to punish; the Devills themselves as yet doe rather feare then feele his wrath.