A64002:2131
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.
Secondly, as 'tis opposed unto restraint, for God doth not hinder sinful actions many times, though it be always in his power.
Secondly, as 'tis opposed unto restraint, for God doth not hinder sinfull actions many times, though it be alwaies in his power.
But now if we speak of the permission of sinful actions, in genere morally, or suasorio; so all unanimously affirm, that God persuadeth or exhorteth none unto evil: for if God should interpose his authority, by commanding, advising, or exhorting, whatsoever should be done hereupon, would be lawfully done.
But now if we speake of the permission of sinfull actions, in genere morali, or suasorio; so all unanimously affirme, that God perswadeth or exhorteth none unto evill: for if God should interpose his authority, by commanding, advising, or exhorting, whatsoever should be done hereupon, would be lawfully done.
But though God himself doth not exhort or persuade unto sin, yet he gives way many times, and that justly, unto the temptations of Satan, and his instruments; nay, he himself by his providence, lays before men outward objects and occasions, suitable unto their inward corruptions; as a goodly Babylonish garment, two hundred shekels of silver, and a wedge of Gold of fifty shekels weight, before the covetous eyes of Achan: beautiful and naked Bathsheba before the lustful eyes of David. Next he suffereth those corruptions, that is, either he doth not cure them by his renewing grace, or he doth not bridle them by his restraining grace, but lets them have their full swing, without check or control: In his children he doth not actuate and rouse their graces, but lets them lye as it were in a deep sleep, &c. Besides, he concurreth unto those motions of the soul, (as touching the entity of them) unto which men are stirred, by view of objects, that are agreeable unto either their unsubdued or unbridled lusts. From the complication of all these, a particular obduration, and sinful action followeth, so that you take in also, the concourse of God, so far as concerns the substance, or matter of such a sinful action. Now from this variety of providences going before a sinful action, D. Twice draws this following conclusion. Ex quib us manifestum videtur, ex solâ permissione nequaquam consequi, quod fiat aliquid; & proinde etiam minus verum videtur illud Perkinsei, Quicquid Deus non impedit; ideo fit, quia Deus non impedit. From which it seems manifest, that it in no ways followeth, that a thing cometh to pass upon Gods sole permission, and therefore that of Perkins seems not to be true, whatsoever God doth not hinder therefore cometh to pass, because God doth not hinder it.