A64002:1704
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.
But if to avoid this they deny that the concurrence is equal, but that God's concurrence is conditional, to wit, in case the creature will, and so man is to be accounted the Author of sin, and not God, hence it followeth, that seeing God's concurrence unto the act of faith and repentance is of the same nature in the opinion of these men; God is not the Author of faith and repentance any more, then he is the Author of sin, in the language of these disputers. Or if they fly not to this, as I have found this Author (as I guess) to deny God's concourse to stand in subordination to man's, then my former argument is not avoided; But a third reason ariseth herehence against his former discourse of God's concourse, namely, that if God and man do equally concur unto the act of sin, then, as I have already showed, that they are equally guilty of sin. So in the working of faith and repentance man is as forward as God and as much the Author of his own faith and repentance as God is, in direct contradiction to the Apostle who saith that, 1Faith is the gift of God & not of our selves. We willingly grant that God is the principal agent in producing every act, whether it be natural or supernatural For in him we move as 2well as in him we live & have our being But we deny sin, as sin, to be any act but a privation of obedience to the law of God, as the Apostle defines it to be [Greek or Hebrew], Yet let us examine that which he delivers of the principal agent, & the texts produced by him, that we may not be carried away as he is with a superficiary apprehension of things. And first consider) we might plead as well for such acts as this Author calls sins, as he doth for acts gracious by his superficiary discourse. For doth not Joseph comforting his brethren say unto 3them in like manner. Now then you sent me not hither, but God. But consider farther in that passage alleged by him out of Mat: 10. 20. It is not ye that speak but the spirit of my Father which speaketh in you. Was not this speech of the Apostles a free action? The labour of Paul more abundantly then of all the rest of the Apostles, was it not a free action in Paul? •f God determined them unto these actions, then freedom of will humane stands not in opposition to determination divine; and consequently though the act be evil that is, done by man;