A64002:817
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.
3. Lastly, if God cannot justly command, and by command bind man to obey, in case he hath no power to obey; in like sort God cannot justly complain of their disobedience, who being hardened by God, cannot obey him: And indeed as this Author argueth against the justice of Gods commands in this case, so the Apostle brings in one arguing the injustice of Gods complaints in the like case. For having delivered this Doctrine, that God hath mercy on whom he will, and whom he will he hardeneth: forthwith he brings in one tumultuating against it in this manner. Thou 1wilt say then why doth he yet complain, for who hath resisted his will? And if any man be not ashamed to argue as he did (saith Austin) let us not be ashamed to answer as the Apostle did: and how was that? Surely only thus: O man 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, of the same lump to make one vessel unto honour, and another unto dishonour? And albeit this, I trow, should be sufficient to satisfy a Christian, yet we observe farther, how this Author confounds impotency Moral, which consisteth in the corruption of mans powers natural, and impotency natural, which consisteth in bereaving him of power natural. The Lord tells us by his Prophet Jeremiah, that Like as a Blackamore cannot change his skin, nor a Leopard his spots, no more can they do good, that are ⟨p. 156⟩2accustomed unto evil. Now if a man taken in stealth shall plead thus before a Judge, My Lord, I beseech you have compassion upon me, for I have so long time inured my hands to pilfering, that now I cannot forbear it: will this be accepted as a good plea to save him from the Gallows. Again, it is observed that men are naturally prone to run upon the committing of things forbidden them; Gens humana ruit per vetitum nefas: & nitimur in vetitum: yet this is no just excuse. Lastly; as for faith, it is well known that Divines distinguish between fides acquisita, and fides infusa; that we may call a faith naturally acquired, which is found in carnal persons, whether profane or Hypocritical: and this is a faith inspired by Gods spirit. The object of each is all one, and a Man may suffer Martyrdom for the one as well as for the other, which manifesteth the pertinacious adherence thereunto.