A64002:785
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.
and the justification hereof, the Apostle derives from no other consideration then this, that God is our Creator, and we are his creatures: And that as the Potter hath power over the clay of the same lump, to make one vessel to honour, and another to dishonour; so hath God. O man (saith Paul) 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 over the clay? And as the Psalmist saith, That Gods judgements are like a great deep: So the Apostle professeth, That his judgements are unsearchable, and his ways past finding out. And in the common opinion this is 1delivered as touching the depth of Gods counsel in reprobation and predestination; and by the coherence of the words, with that which goes before it, appears to be spoken upon Gods dispensing and denying grace to whom he will, and when he will; As for example; like as there was a time when God had a Church in the World, without distinction of Jews and Gentiles, so afterwards the providence of God was to display it self after three several ways, the first was in gathering a Church unto himself out of the World, from out of the posterity of Abraham, these were called the Jews, in distinction from the Gentiles, who for a long time had not obtained mercy, as the Apostle speaks, Rom. 11. 30. In as much as they believed not: And this dispensation of grace peculiar unto the Jews, with rejection of the Gentiles, continued for about 1600 years. Then God gathered a Church among the Gentiles, with rejection of the Jews, as the Apostle signifies in the place before alleged, saying, now you have obtained mercy through their unbelief. And this dispensation of Gods grace peculiar unto the Gentiles, hath continued now, for about 1600 years. And we believe a time shall come, for the calling of the Jews, and then the Church of God shall consist both of ⟨p. 147⟩Jews and Gentiles, and the general calling of them, as the Apostle signifies, Rom. 11. 12. If the fall of them be the riches of the World, and the diminishing of them the riches of the Gentiles, how much more their fullness: and v. 15. If the casting away of them be the reconciling of the World, what shall the receiving of them be but life from the dead: and v. 31.