A64002:1562
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.
Who may not well tremble in the contemplation of those Divine judgments, whereby the Lord works in the hearts of wicked men whatsoever he will, yet rendering unto them according to their merits. Then he proceeds to give other instances of Scripture to manifest God's working in the hearts of men, and when he hath done, he concludes in this manner; His & talibus testimoniis divinorum eloquiorum satis, quantum existimo, manifestatur operari Deum in cordibus hominum ad inclinandas eorum voluntates quocunque voluerit sive ad bona pro suâ misericordiâ, sive ad mala pro meritis eorum, judicio utique suo aliquando occulto, semper autem justo. By these and such like testimonies of Divine Scripture, I take it to be sufficiently manifested, that God doth work in the hearts of men, to incline their wills whithersoever he will, either to those things that are good, of his mercy, or to such things that are evil, for their deserts, in the way of judgment, which is sometimes known, sometimes secret, but always just. And all this he shows, to be wrought by God without prejudice to the freedom of their wills. And why should David pray after this manner. Lord incline mine heart to thy testimonies, and not to covetousness; If it were not in God's power to incline the hearts of men to covetousness? Yet I trust no sober Christian will conclude from this prayer of David, that God by executing such a power is the Author of sin. Lastly this argument is drawn from God's justice, so is the third, which is to confound rather then to distinguish the reasons produced by him. We say that God cannot possibly be the Author of sin, the necessity of his nature stands in opposition thereunto. For first sin hath no cause efficient but deficient only, as long ago it hath been delivered by Austin. 2ly, a cause deficient or defective is either in a culpable manner, or in a manner nothing culpable. As for example, that Agent is defective culpably, that either omits the doing of that which he ought to do; or omits to do it after that manner which he ought to do it: now I say it is impossible that the divine nature can be defective either of these ways, and consequently it is impossible that he should be the Author of sin, whereas he saith this is Prosper's argument it is untrue.
Who may not well tremble in the contemplation of those Divine judgments, whereby the Lord workes in the hearts of wicked men whatsoever he will, yet rendring unto them according to their merits. Then he proceeds to give other instances of Scripture to manifest God's working in the hearts of men, and when he hath done, he concludes in this manner; His & talibus testimoniis divinorum eloquiorum satis, quantum existimo, manifestatur operari Deum in cordibus hominum ad inclinandas eorum voluntates quocunque voluerit sive ad bona pro suâ misericordiâ, sive ad mala pro meritis eorum, judicio utique suo aliquando occulto, semper autem justo. By these and such like testimonies of Divine Scripture, I take it to be sufficiently manifested, that God doth worke in the hearts of men, to incline their wills whithersoever he will, either to those things that are good, of his mercy, or to such things that are evill, for their deserts, in the way of judgment, which is sometimes known, sometimes secret, but alwaies just. And all this he shewes, to be wrought by God without prejudice to the freedome of their wills. And why should David pray after this manner. Lord incline mine heart to thy testimonies, and not to covetousnesse; If it were not in God's power to incline the hearts of men to covetousnesse? Yet I trust no sober Christian will conclude from this prayer of David, that God by executing such a power is the Author of sinne. Lastly this argument is drawne from God's justice, so is the third, which is to confound rather then to distinguish the reasons produced by him. We say that God cannot possibly be the Author of sinne, the necessity of his nature stands in opposition thereunto. For first sin hath no cause efficient but deficient only, as long agoe it hath been delivered by Austin. 2ly, a cause deficient or defective is either in a culpable manner, or in a manner nothing culpable. As for example, that Agent is defective culpably, that either omits the doing of that which he ought to doe; or omits to doe it after that manner which he ought to doe it: now I say it is impossible that the divine nature can be defective either of these waies, and consequently it is impossible that he should be the Author of sin, whereas he saith this is Prosper's argument it is untrue.