Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	know_v	vessel_n	wrath_n	2,614	5	9.2994	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70819	Appello evangelium for the true doctrine of the divine predestination concorded with the orthodox doctrine of Gods free-grace and mans free-will / by John Plaifere ... ; hereunto is added Dr. Chr. Potter his owne vindication in a letter to Mr. V. touching the same points.	Plaifere, John, d. 1632.; Potter, Christopher, 1591-1646. Dr. Potter his own vindication of himself.	1651 (1651)	Wing P2419; ESTC R32288	138,799	346

hee saw a fit occasion to open all these by separating some ex promiscua illa perditione quâ ad unum omnes pari mortis aeternae conditione obstricti erant the Scripture no where saith and hee himselfe that saith it dares not doe it but with this parenthesis interponente se hîc dilecto filio quos in illo voluit it would clearly appeare that the separation of man was not made upon the view of Mankinde corrupted no more than upon the view of the same uncorrupted but upon Christ interposing Himselfe God separating quos in illo voluit voluit autem credentes in ipsum This let mee expresse in the words of Alesius on John 17. 1. Cum filius Dei praevidisset genus humanum ruiturum in aeternum exitium propter peccatum factus est supplex aeterno Patri ecce interponente se hîc dilecto filio ac promeruit Pater ei daret universos qui credituri essent in ipsum ut eos servaret à tyrannide Diaboli morte aeternâ The Father never denyed the Son any thing which hee asked Psal 2. Aske of me and I shall give thee the heathen for thine inheritance So by this the intercession of Christ hath obtained all that beleeve in him to bee given to him to deliver from curse and to bring to eternall Life and Salvation not their faith nor their works but Christs favour with his Father The last thing in the Definition is an illustration the predestinated to Life are accounted as Vessells made to honour This is taken out of S. Paul Rom. 9. 21. where you shall finde the Vessells made to honour to be also called Vessells of mercy vers 23. and the Vessells made to dishonour called Vessels of wrath vers 22. but mercy and wrath doe both presuppose sin Both so farre wide from the Apostle and our Article are the defenders of the first Opinion What sinne is it that is presupposed That 's now in the question Whether Originall sinne or sinne against Christ It seemes by the Apostle that Vessels of Wrath were such as God endured with much long-suffering which being despised hee then shewed his wrath and his power over them ver 22. which argued their sinne to be impenitency And Vessels of Mercy to be such in whom he maketh knowne the riches of his Glory but this is done in Christ above all Eph. 1. 6. 7. and 2 Tim. 2. 20. the very visible Church of Christ is the great house wherein are Vessels some to honour some to dishonour But the whole Chapter Rom. 9. deserves an especiall elaboration that together with the whole the similitude of the Potter and his lumpe and his Vessels might be openly cleared The summe is That whereas the Salvation of all those that are saved and the perdition of all those that perish is referred as it ought to be to the Will of God to his mercy to his love to whom he will inlarged and from whom he will restrained and that there is no resisting nor complaining against this Will that then God and his Will is to be considered as it is by the Apostle as the Universall and supreme Cause of all things and as the generall Mover Governour disposer of them through whose understanding judgement and allowance they have all passed and might have been otherwise disposed and other Events have proceeded out of them if God had willed And againe the Supreme Cause as such must not onely be considered as the chiefe and prime agent of things or as alone doing all but permitting other created Natures to use their properties faculties and freedomes and to governe them and to use them to such ends and uses as the wisdome of God his Justice his Mercy his Dominion shall judge fit to use them and apply them holily and righteously and according to Gods Nature God therefore in contemplation of his owne workes which he himselfe would doe and of his creatures of free nature what they would doe if he permit conceiving the issues would be diverse some good some evill out of his owne Soveraigne pleasure and power confirmed and ratified by an immutable decree those issues and their free causes that would bring them forth whereby he prepared some men to glory some men to destruction as unto ends but not without the intervent of their owne acts as well as of his who though he could have mended or altered any of his own workes or any of the other Creatures to other issues yet hee would not notwithstanding hee knew that letting things goe thus the greatest part of the Masse or multitude of Mankinde would goe into perdition and but a few in comparison would be transmitted to life and glory yet he rested in this purpose with as much blamelesse liberty as the Potter hath who makes of the same lumpe of Clay vessells for honorable uses and vessels for viler and baser uses For although there seeme a great deale of neerenesse betweene the Potter as a man an owner and his Clay and there come but few things betweene the Will and power of the one and the uses and End of the other as put case the aptnesse and inaptnesse of Clay to an end which yet the Potter could mend if hee list by cost and labour whereby the Potters power seemes to be more great and absolute yet it is most true that there is a great deale more of neerenesse betweene God and his Creature and though there come many more things betweene the Will of God and the End of his Creature yet is the infinite Knowledge Wisdome and Power of God that notwithstanding these many more things intervenient Gods Will is neerer to the End of his creatures than the Potters Will can be to the End of his Clay where so little or nothing come betweene Those then whom God chose in Christ and decreed to bring to Salvation by Christ upon supposition of his owne acts in giving Christ and his Spirit unto them and upon supposition of their acts in receiving Christ and obeying his Spirit these are Vessells made unto honour And againe those whom hee rejected and decreed to bring into everlasting destruction upon supposition of their acts in despising his Promises and inabusing his benefits given unto them those are Vessels made to destruction There is a necessity of such suppositions here because the Masse of Mankinde is not like unto the Masse of Potters earth rude reasonlesse and senselesse but is a free Creature whose nature is by the Ordinance of the Creator to worke out and to procure to it selfe its owne End good or evill good by working according to God seeking that good to men or evill by declining from or forsaking of God in his Worke and so failing of God hee falls into evill But because God was able to have altered or amended the whole or any peece of the Masse which happily the Potter is not alwayes able to doe in his Masse therefore God must needs bee acknowledged to have a

is called Scientia simplicis intelligentiae and that extended even to things future contingent sub hypothesi God knowing by his infinite understanding infallibly what things will follow if this or that be done by himselfe or by a Creature 4. This knowledge is the highest that we can conceive in an intelligent Nature and necessary to any that worketh with wisdome and therefore most worthy to be attributed to the first highest and most wise Agent especially in the first contriving disposing and ordering of all things 5. A knowledge most necessary for him that must governe contingent Events and Acts of a free Creature if he will have any such to be under his government 6. A knowledge confessed and supposed by the defenders of the second third and fourth Opinions who teach that by his knowledge God did foreknow the fall of Adam before he decreed to create him and before he decreed to send his Son to redeeme him for with them and with truth God did not first decree to create man and to permit him to fall and then was to seeke a remedy how to relieve him but foreknew the remedy that he could use if he should fall before he decreed to permit him to fall or to create him yea so infallibly did God foreknow the sinfull fall of man which yet was not Gods Act but mans and a contingent Act of a free creature that upon this foreknowledge he contrived the whole mystery of Christ and of our Redemption Now if this knowledge were used in one contingent thing it might have been used in a Million if in one free Act of the first man then in all the free Acts of all men and if in that which was the occasion of Gods mercy in our Redemption then in all occasions of Gods Acts that are consequent Acts even of the Generall Judgement which shall be at the last day For Gods knowledge is infinite 7. This knowledge of God being previall to his predestinating did not look therefore to the Masse of mankind as created and uncorrupted nor to the Masse fallen and corrupted nor to Christ beleeved on only but to these and beyond all these to the first middle and finall state of every particular man and the Universall state of all men This here for the Act of Gods Understanding whereof more anon the Act of his will followeth 1. To predestinate is the proper Act of the will of God His knowledge is his Counsellor but his will is King and they are both himselfe Ephess 1. 11. Who worketh all things according to the counsell of his will And to predestinate is the part and office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most properly is Gods that supremely orders all things choosing and allowing what shall be and in what manner and to what end Thus Saint Paul Rom. 9. 18. 19. speakes of the will of God but as of the prime and highest and most universall cause of things approving or permitting all other inferiour causes which because they might have been restrained or changed by the supreme cause and were not they are said all at last to be resolved into the will of God as the prime Cause 2. This will of God is absolute Independent having no other cause but his owne good pleasure for when as untill God make his decrees all things are knowne but as possible and are yet under the pleasure of God whether they shall be or no how can they possibly be the Causes of his will He understandeth them indeed as he hath contrived them fit to be willed because they are fit to shew forth all his glory and therefore in the end he willeth them but he could contrive other things than these or set these some other way as fit to shew forth his glory if he would Therefore that he willeth these it is his own most free pleasure Hinc autem nullam esse Praedestinationis causam in praedestinato patet quia cum homo praedestinandus nullo modo censeatur propriè existere sed conditionaliter tantum nihil potest esse in eo quod Deus moveat ad illū Predestinandum That is Hence it plainly appeares there can be no cause of Predestination in him that is Predestinated because when as the man that is to be predestinated can be thought no manner of way properly to be but onely conditionally there can be nothing in him which may move God to predestinate him P. Ferrius Spec. Schol. c. 24. p. 253. Furthermore this opinion avoideth all the Inconveniences that any of the former foure doe fall into for 1. It exalteth and magnifieth all the attributes of God and not some onely As His wisdome and knowledge In foreknowing not onely his owne works but also all the workes of every free creature and that to every circumstance of every particular in this numberlesse number and how to governe them to his glory P. 139. In using the reasonable creature according to its nature in the permission of Sinne in the obedience or disobedience to grace that he may judge the world in Righteousnesse His Power In creating and governing all things bringing light out of darknesse and happinesse out of misery His goodnesse In making all good at the first and overcomming evill with goodnesse His Universall Grace and Mercy In preparing Redemption for all men that had made themselves bond slaves to Satan and in providing meanes to apply and to communicate this Redemption His Truth In that his promises are meant to all to whom they are sent and performed to all that keepe his conditions Ideò veracem Tert. in Praxeam Deum credens scio illum non aliter quam disposuit pronunciasse nec aliter disposuisse quam prenunciavit His Justice In punishing all such as use not either the Rectitude of their nature or the benefit of their Redemption offered sincerely and constantly His speciall grace and singular Love In them whom he foreknew would use his benefits if they were granted them in whose Salvation and glory he was so well pleased that he confirmed to them by his decree that course and calling which he saw would infallibly bring them unto it Lesse grace being shewed unto them whom he foreknew would faile of Salvation through their owne infidelity ingratitude or security in the good way wherein they were set or under the sufficient calling which they had which faile of theirs he could have mended by bettering his benefits if he would but rather decreed to make them deserved Vessels of his wrath and subjects for his Justice His Dominion and soveraign Lordship In that he being the highest and supreme cause of all things ordered them after his own pleasure making happy whom he will and forsaking whom he will finding them in cause worthy to be forsaken after they so often have forsaken him Irenaeus lib. 3. cap. 43. Sapientiâ praecellet Pater c. In wisdome the Father excelleth all humane and Angelicall wisdome because he is Lord and a just Judge and Ruler