A64002:1825
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.
As for the solution which he feigns to himself of his own argument, by distinction of an accidental cause, and a proper and direct cause; that is none of ours. This is a gambol of his own, to delude his reader. God we say is the direct and proper cause of that sanctification which is found in his children to the subduing of their lusts, an inordinate affections; and as direct and proper a cause of leaving their natural corruption uncured in others: Nor so only but of prostituting men unto their lusts, and giving them over to their vile affections, to commit abominable things, not affording them so much as a natural restraint from such vicious courses, which he could, and that without any supernatural grace. And by this prostitution of them, he knows how to pay them home for their other ungodly courses, in such sort, as they shall receive thereby such recompense of their error as is meet; as Saint Paul hath told us Rom. 1. But this Author takes little notice of Gods word thereby to inform himself of Gods providence; but ⟨p. 147⟩roves within the sphere of his own imagination, and rational discourse, (yet as corrupt as well beseems him who opposeth the free grace of God) as if he would coin unto us new oracles, the devises of his own addle brains. And as for Tertullians rule, which this Author insists upon. In whose power it is that a thing be not done, to him it is imputed, when it is done. Observe whether this Author doth not make God the Author of every sin that is committed in the world, as well as we. For himself, in the 6. Sect. of the second inconvenience, confesseth that if God had not decreed to suffer sin, there would be none; and adds Who can bring forth that which God will absolutely hinder. So then undoubtedly it is in Gods power, that sin be not done. For he can hinder it; what followeth then? but that to him sin is to be imputed, when it is done, by Tertullians rule, approved by this Author, quite contrary to the judgment and doctrine of Austin, putting 1this difference between man and God, the creature and the Creator; that if we suffer others to sin, when we can hinder them, rei cum ipsis erimus; but how many sins (saith he) do we see committed in the world, which could never come to pass if God would hinder them.
As for the solution which he feignes to himselfe of his owne argument, by distinction of an accidentall cause, and a proper and direct cause; that is none of ours. This is a gambell of his owne, to delude his reader. God we say is the direct and proper cause of that sanctification which is found in his children to the subduing of their lusts, an inordinate affections; and as direct and proper a cause of leaving their naturall corruption uncured in others: Nor so only but of prostituting men unto their lusts, and giving them over to their vile affections, to committ abominable things, not affording them so much as a naturall restraint from such vicious courses, which he could, and that without any supernaturall grace. And by this postitution of them, he knowes how to pay them home for their other ungodly courses, in such sort, as they shall receive thereby such recompence of their errour as is meet; as Saint Paul hath told us