A64002:1602
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.
1. The Devil, saith he, doth only allure men by inward suggestions, and outward temptations to fall into sin: But God doth much more if he do 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 to persuade. Now to this I have already answered by showing. 1. That albeit God doth more then this, yet seeing he doth not this: if the doing of this alone constitutes one the Author of sin, as many great Divines have concurrently maintained; still God is free from being the Author of sin. This Author barely supposing, not once offering to prove the contrary. 2. Himself confesseth that God concurs to the act of every sin, and that in the kind of a cause efficient natural. And I may be as bold as to say of this, that it is infinitely more then to persuade; like as he saith of God's determining the will and necessitating thereof. Now I proceed to a more particular examination of his discourse. And here first I wonder not a little at this Author's distinction of the Devil's inward suggestion from his outward temptations. For I confess freely I know no outward temptation of Satan, distinct from his inward suggestions. Outward occasions and provocations to sin I know none wrought by Satan, any farther then as he in some cases is ⟨p. 73⟩[…] ⟨p. 73⟩[…] ⟨p. 74⟩God's instrument, as in afflicting Job. For surely God hath not given over the world, or any part thereof to the government of Satan; this is in his own hand still; and hereby occasions and opportunities are offered from time to time for a man to advantage himself in sinful courses, either in the way of profit, or satisfying his unclean lusts. And Arminius confesseth that the administration of Arguments and occasions, which provoke to such an act, as cannot be committed by the creature without sin, if not by Gods intention, yet at 1least according to the creatures affection, and often according to the events that arise therehence. This administration, I say Arminius confesseth, doth belong to the Divine providence. And these arguments, he saith, are objected & there to the mind (of man,) or to his senses outward or inward; and that either by the mediate work of the creatures coming between, or by God's immediate action.