A64002:1788
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.
Neither is sin any means whereby God brings a man to damnation, but the permission of sin is Gods means, and that together with damning for sin, is the complete means, whereby God brings to pass his end concerning ⟨p. 136⟩Reprobates, which is the manifestation of his glory in the way of vindicative justice, called his wrath upon those Reprobates; and in the way of mercy upon his elect vessels of mercy, whom he hath prepared unto glory, as S. Paul plainly teacheth us. The other principle which he obtrudes upon Calvin, is as false, and as falsely laid to his charge. In good actions he 1grants the elect are so carried to that which is good, as not freely. For he takes Liberty to consist in an indifferency to do that which is good, or no; wherein I willingly confess he is in an error; but that reprobates do not that evil freely, which they do, is no where affirmed by Calvin that I know nor by any learned or sober Divine. For albeit we all concur in this with Bernard, that no natural man hath libertatem a peccato, liberty to keep himself from sin: Yet that he is carried into this or that particular sin, we all confess it is done freely. And the reason is evident, drawn from the difference between gracious actions, and sinful actions. Every gracious action is supernatural, either as touching the substance of the act, such as are the acts of faith, hope, and love; or as touching the manner of performing them, such as are all virtuous actions, which are not acceptable unto God, unless they flow from the former principles, faith, hope, and love: Hereupon there is some colour, that such are not performed freely; but there is no such colour, as if man were not free in performing actions vicious; considering that all vicious actions are natural actions, none of them supernatural. And surely every natural man as he hath power to perform any action natural; so hath he power to abstain from it. But proceed we along with our present Author.
Neither is sinne any meanes whereby God brings a man to damnation, but the permission of sinne is Gods meanes, and that together with damning for sinne, is the compleate meanes, whereby God brings to passe his end concerning ⟨p. 136⟩Reprobates, which is the manifestation of his glory in the way of vindicative justice, called his wrath upon those Reprobates; and in the way of mercy upon his elect vessells of mercy, whom he hath prepared unto glory, as S. Paul plainely teacheth us. The other principle which he obtrudes upon Calvin, is as false, and as falsely layd to his charge. In good actions he