A64002:1782
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.
The fault of our nature cometh rom God's free appointment For he doth not cut of any necessity but of his mere will only impute the sin of Adam to us To this purpose he speaketh a great deal more in the same place. To these sayings Saint Bernard hath the like speaking of Adam's sin he saith, Adam's sin is another's, because we knew not of it; and 1yet ours, because it was through the just though secret judgment of God, reputed ours. And this that they say is agreeable to reason. For if we be fallen into the guilt of the first sin and the corruption of nature, only because we were in Adam's loins when he sinned, and derive our being from him, then these two things will follow. 1. That we stand guilty of all the sin• which Adam committed from his fall to his lives end. For we were virtually in his loins, as well after his fall as before; and in every passage and variation of his life he was still a principle of mankind. But where do we read that we are guilty of any other of his sins? To the nest sin only doth the Scripture entitle that sin and misery, which entered into the world and invaded all mankind, as we may see. Rom: 5. 15. 16. 17 &c. 2. That children are guilty of the sins of all their progenitors, especially of their immediate parents. For they were in their loins when they sinned, and more immediately then in Adam's. But children are not guilty of their parents faults, nor obnoxious to their punishments, because they are their children as we may see. Exod: 20. 5. where God saying that he will visit the sins of the fathers upon the children to the third and fourth generation of them hate him; plainly implieth that children are not simply charged with their fathers sins but conditionally if they be haters of God, as their fathers were; if by imitating their wicked parents they become partakers of their sins. In Ezech 18 14 &c. The Lord signifieth thus much in his Apology against the cavil of the Jews For first he saith, that if a wicked man begetteth a son that seeth. his fathers sins, & doth not the like, he shall not die for the iniquity of his father. This implieth that the derivation of being 2from the patent doth not render the child obnoxious to the punishment of the fathers sin, nor consequently to the sin.