A64002:1632
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.
And look upon what grounds he makes God the Author of conversion; upon the same grounds he must make God the Author of sin: As in case to give power to believe, if we will; and to cooperate with us in the act of faith, be to make him the Author: Or if only upon persuading us to believe, God is said to be the Author of faith; then it follows as a sufficient Apology for us, that we make not God to be the Author of sin; seeing none of us conceive him to be a persuader of any sinful act; but rather a dissuader and forbidder thereof and that upon pain of eternal damnation. But on the contrary we make a vast difference between God's operations in sinful actions, and God's operations in actions gracious. As first, every sinful act is always within the compass of acts natural; no supernatural ⟨p. 85⟩act is or can be a sin. Now to the producing of any act of morality, every man notwithstanding his corruption hath in him a natural power. But there is no natural power in man to the performing of an act supernatural. God must inspire him with a new life called in Scripture, the life of God; and make him after a sort partaker of the divine nature; and give his own Spirit to dwell in him, in such sort, that, being crucified with Christ, 1we hence forth live no more, but Christ liveth in us. These supernatural acts are but few according to the three Theological virtues, Faith, Hope, & Charity, whose offsprings they are; the love of God to the contempt of our selves hope in God to the contempt of the world, as touching the worst it can do unto us: and faith in God, to the quenching of the fiery darts of the devil. As for all other good acts, in the producing of them, God hath a double influence; one common as they are acts natural, touching the substance of them; another special as touching the gracious nature of them, proceeding from faith and love. But as touching evil acts, he hath no influence in the producing of them, but that which is common, and to the substance of the acts; none at all as touching the evilness of them, the reason whereof is that which was delivered by Austin long agoe. Malū non habet causam efficientem sed deficientem, Evill hath no cause efficient, but deficient only. And it is impossible that God should be defective in a culpable manner. The creature may, the Creator cannot:
And look upon what grounds he makes God the Authour of conversion; upon the same grounds he must make God the Authour of sinne: As in case to give power to believe, if we will; and to cooperate with us in the act of faith, be to make him the Authour: Or if only upon perswading us to believe, God is said to be the Authour of faith; then it followes as a sufficient Apologie for us, that we make not God to be the Authour of sinne; seing none of us conceive him to be a perswader of any sinfull act; but rather a disswader and forbidder thereof and that upon paine of eternall damnation. But on the contrary we make a vast difference between God's operations in sinfull actions, and God's operations in actions gracious. As first, every sinfull act is alwaies within the compasse of acts naturall; noe supernaturall