A64002:1596
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.
Sect: 3.
Thus they teach, and therefore by just consequence they make God the Author of sin; as it will plainly 1appear by these following considerations. 1. It is ordinary to impute sin to those who have not so great an hand in the production of it, as hath the Almighty, by the grounds of this opinion. For first, the Devil is called the Father of lies, and by the like reason of all other sins. And therefore he that committeth sin, is said to be of the Devil, and to be the child of the Devil. And sin is called the the work of the, Devil, which the Son of God appeared to loose. And why is the Devil so called, but because he doth egg and 2allure men by inward suggestions and outward temptations to fall into sin? This is all he doth or can do. But God doth much more, if he necessitate, and by his decree first; and next by his powerful and secret working in the souls of men, determine their wills irresistibly to sin. For to determine is infinitely more then barely to persuade; for as much as sin must needs follow the determination, but not the persuasion of the will. God is therefore a truer cause of sin, by this doctrine then the Devil. 2. Wicked men are esteemed Authors of their own offences; because they plot, purpose, choose, & commit them, and are immediate Agents in the acting of them. But God by this opinion doth more: for he overruleth the projects & purposes of wicked men, and by an uncontrollable motion proceeding from an immutable decree, carrieth all their deliberations, resolutions, choices, and actions precisely that very way; so as they cannot chose but do as they do, whatsoever they may think to the contrary. They have indeed (potentiam in se liberam) a power in it self free to chose what they refuse, or to refuse what they chose, to determine themselves this way or that way, as liketh them best; but they have not (Liberum usum) a free use of this their power. God doth determine their will before it hath determined it self, and maketh them do those only actions, which his omnipotent will hath determined, and not which their wills out of any absolute dominion over their own actions, have prescribed. More rightly therefore may God be called the Author of those offences. For deeds whether good or bad are owned more truly by him that overruleth them, then by the servile instruments that only execute and do them. 3.