A64002:1665
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 therefore all men are admonished, the word is preached unto all, because this they have that they may believe, they may be converted unto God; to the end that by the word admonishing outwardly, and God stirring them up inwardly, they which hear may be revived. Observe by the way a manifest incongruity in saying that permission is a not hindering them from falling, who are able to stand For they who are permitted to fall, and not hindered from falling, are supposed to stand, and not only to be able to stand. It seems this Author cannot endure that Permission of sin, should consist in the withholding of a grace needful, to abstain from sin. Whence it followeth evidently that in this Author's opinion, either God's permission of sin is not the withholding of any grace at all; or if it be it is the withholding only of such a grace, without which nevertheless man may keep himself from sin; and consequently, though such a grace be granted, yet it is indifferent for him to sin, as well as to abstain from sin; If it be no withholding of grace at all, it follows that like as when a man sins it is not for want of grace: So when a man abstains from sin, it is not by virtue of any grace of God granted him thereunto; Yet the Lord tells 1King Abimelech expressly I kept thee from sinning against me. If he pretends that some grace is withheld whensoever a man sinneth, but will not say that is was necessary for the avoiding of sin it followeth that when man is permitted to sin, he is no more apt to sin, then while such grace was denied him, and consequently no more apt to abstain from sin when such a grace is granted him, and consequently in granting such a grace he permits him still to sin, as well as in denying it; and in denying he permits him to do good, as much as in granting it; So that still it is not God that keepeth a man from sin, as often as he abstaineth from it, but merely the power of his own free will. Whereby it is evident that this Author as well denies, that God is the Author of any good, as that he is the Author of any evil: But man is Author of the one as well as of the other. The power of doing good he will grant is from God, neither can it be denied, but that the power of doing evil is from God.
And therefore all men are admonished, the word is preached unto all, because this they have that they may believe, they may be converted unto God; to the end that by the word admonishing outwardly, and God stirring them up inwardly, they which heare may be revived. Observe by the way a manifest incongruity in saying that permission is a not hindring them from falling, who are able to stand For they who are permitted to fall, and not hindered from falling, are supposed to stand, and not only to be able to stand. It seemes this Authour cannot endure that Permission of sinne, should consist in the withholding of a grace needfull, to abstaine from sinne. Whence it followeth evidently that in this Authour's opinion, either God's permission of sinne is not the withholding of any grace at all; or if it be it is the withholding only of such a grace, without which neverthelesse man may keep himselfe from sinne; and consequently, though such a grace be granted, yet it is indifferent for him to sinne, as well as to abstaine from sinne; If it be no withholding of grace at all, it followes that like as when a man sins it is not for want of grace: So when a man abstaines from sinne, it is not by vertue of any grace of God granted him thereunto; Yet the Lord tells