A64002:1821
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.
How much more plainly doth it appear, that the want of supernatural grace is far off from being either the sole cause, or the immediate, or the principal cause of any sin committed by a Reprobate. Rather of the two the intestine corruption of the Reprobate is the cause of his sins, and the want of grace is the cause why this corruption is not cured. Now albeit a Physician may sin in not curing a sick person, when it lies in his power to cure him: For we are in charity bound to do to others, as we would have others do unto us; yet God is bound to none, I will show mercy on whom I will show mercy, 1and I will have compassion on whom I will have compassion.
How much more plainely doth it appeare, that the want of supernaturall grace is farre off from being either the sole cause, or the immediate, or the principall cause of any sinne committed by a Reprobate. Rather of the two the intestine corruption of the Reprobate is the cause of his sinnes, and the want of grace is the cause why this corruption is not cured. Now albeit a Physitian may sinne in not curing a sicke person, when it lyes in his power to cure him: For we are in charity bound to do to others, as we would have others do unto us; yet God is bound to none, I will shew mercy on whom I will shew mercy, 1and I will have compassion on whom I will have compassion.
2. Observe how sluttishly he carrieth himself in the next reason taken from removens prohibens. His rule proceeds both of withdrawing and withholding a thing which being present would hinder an event. But he gives instance only in withdrawing, as in cutting a string whereon a stone• hangs; which who so doth, is the cause of the falling of the stone: And in withdrawing a pillar upholding an house, which who so doth, is the cause of the fall of that house: which is most true in natural things, yet not the immediate cause, that is to be referred to the nature of the stone, and house; which being heavy things do naturally move downwards. But this Author contents not himself with conforming the condition of Agents voluntary to the conditions of Agents natural and necessary; but changeth his terms also, and puts the phrase of withdrawing,