A64002:816
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.
Secondly I answer, it followeth not, that because God hath decreed to deny them the grace of faith, therefore they are not bound to believe; which I prove by Scripture: For was not Pharaoh bound to let Israel go, when Moses was sent to him from 1the Lord, to command him in the name of the Lord, to let Israel go? Yet the Scripture plainly teacheth us, that the Lord told Moses that he would harden Pharaohs heart, and that he should not let Israel go. What I pray is now become of his reason, compared with the light of Scripture? And what have we to do to enquire into Gods counsels, as whether he hath decreed to give us grace or no? Is it not enough to bind us to obedience, for God to command this or that unto us? Did Abraham enquire in his thoughts, whether it were his purpose yea or no, that Isaac should be sacrificed? Nothing less; but upon the Lords command, he forthwith addresseth himself to the work, rising early in the morning, and going forward in the Lords business. Then again, we find by common experience, that natural men are too to confident rather, and presumptuous of their power, then diffident, and distrustful; dicere 2solet humana superbia (saith Austin) si scissem fecissem: it were better for them if they did acknowledge their impotency, and by what means this corruption of theirs is brought upon them, that would bring them nearer to the Kingdom of God. But if I have a debtor, whom I know to be a Bankrupt, but he knows it not, but having many bags of Brass or Copper pieces, which he takes to be Gold, conceits himself able enough to pay all his debts, and more too: shall I be said to commit any indecent thing, by urging him to pay that he oweth? This argument is as old as Pelagius: but what was Austin his answer? In mandato cognosce quid debeas habere, in corruption cognosce t uo te vitio non habere, in oratione cognosce unde possis habere.
Secondly I answer, it followeth not, that because God hath decreed to deny them the grace of faith, therefore they are not bound to believe; which I prove by Scripture: For was not Pharaoh bound to let Israel goe, when Moses was sent to him from 1the Lord, to command him in the name of the Lord, to let Israel goe? Yet the Scripture plainly teacheth us, that the Lord told Moses that he would harden Pharaohs heart, and that he should not let Israel goe. What I pray is now become of his reason, compared with the light of Scripture? And what have we to doe to enquire into Gods counsells, as whether he hath decreed to give us grace or no? Is it not enough to bind us to obedience, for God to command this or that unto us? Did Abraham enquire in his thoughts, whether it were his purpose yea or no, that Isaack should be sacrificed? Nothing lesse; but upon the Lords command, he forthwith addresseth himselfe to the worke, rising early in the morning, and going forward in the Lords businesse. Then again, we find by common experience, that naturall men are too to confident rather, and presumptuous of their power, then diffident, and distrustfull; dicere