A64002:820
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.
2. And that is, because it is impossible that they should believe, they want power to believe, and must want it still. God hath decreed they shall have none to their dying day. I answer: This argument is the very same with the former, not so much as differently dr•st, or crambe bis cocta, and therefore my former answer will serve in every particular. Yet add this also, this impossibility is only upon supposition of Gods Decree, which nothing hinders the liberty of the creature, in doing freely what he doth, and freely leaving undone what he doth not, as appears manifestly by divers instances. For upon supposition of Gods decree, that not a bone of Christ should be broken, it was impossible they should be broken: yet who doubts, but that the Soldiers did as freely abstain from the 1breaking of Christs bones, as they did freely break the others bones? And the Text notes the reason why they brake not Christs bones, to wit, because they saw he was dead already. In like sort upon supposition of Gods decree, that Josiah by name should burn the Prophets bones upon the Altar: Cyrus by name should build him a City, and let go his captives; it was impossible that it should be otherwise: yet I ⟨p. 157⟩think no wise man doubts but that Josiah did the one, and Cyrus the other, as freely as they did any thing in their lives. And therefore this Author doth miserably overlash in the element of his Philosophy, and rational discourse, in saying, a man in justice can be tied to believe no more, then a man can be bound to fly like a Bird, or to reach heaven with the top of his finger. He might as well say, that because God had determined that the Soldiers should not break Christs bones, therefore they had no more power to break Christs bones, then they had power to fly like a Bird, or to reach Heaven with the top of their finger. Certainly there is no man but by grace may be enabled to believe: but never was any man known to affirm, that by grace a man may be enabled to fly like a Bird, or to reach Heaven with the top of his finger. If this be not miserably to over-reach, I know not what is. As for his rule, Nemo obligatur ad impossibile, judge I pray of the truth of it by this; What if a man by a vicious conversation, hath made it as impossible for him to do good, as it is impossible for a Blackamoor to change his skin, or 2