A64002:2152
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, he denieth, that upon the bare permission of sin, sin followeth definitely, either for sorts and kinds, or particular actions. But here first, he implieth an exception of general, and comprehensive sins, that either lye at the root of, or are concomitant unto every sin, as inordinate self-love &c. Fortè dici potest, ex carentià justitiae originalis, sequi necessario, ut creatura feratur in amorem sui inordinatè, adeo ut quicquid operatur, illud faciat propter se, non autem propter Deum.
Secondly, he denyeth, that upon the bare permission of sinne, sinne followeth definitely, either for sorts and kinds, or particular actions. But here first, he implyeth an exception of generall, and comprehensive sinnes, that either lye at the root of, or are concomitant unto every sinne, as inordinate selfe-love &c. Fortè dici potest, ex carentià justitiae originalis, sequi necessario, ut creatura feratur in amorem sui inordinatè, adeo ut quicquid operatur, illud faciat propter se, non autem propter Deum.
Secondly he desireth, chiefly to be understood concerning the imperate or external actions of sin, and such actions of the will, as are of efficacy, purposes, resolutions, &c. For upon Gods permission, that is, not curing, or healing, not subduing of particular sinful habits. v. g. Covetousness, luxury, there do necessarily follow such sinful actions of the will, as are styled usually to be of complacency, that do, quoad specificationem, for their sort and kind, answer such habits, to wit, velleities, desires, wouldings, and wishings, likings, approbations, &c. A covetous man whilst under the reign of covetousness, cannot but love, like, and covet after things which he judgeth to be gainful; a luxurious voluptuary cannot but love, approve, and long after things which he knoweth to be pleasant and delightful unto his senses. Omnino videtur Deum non posse impedire, ne avarus velit & concupiscat ea, quae videntur utilia; vel libidinosus ea, quae titillant tanquam jucunda: nam velle & concupiscere, nihil aliud est, quam desiderare; at avarus quà avarus necessario talia desiderat & concupiscit, aliàs non esset avarus, & libidinosus quà libidinosus talia desiderat, aliâs minime dicendus esset libidinosus. Lib. 2. part. 2. pag. 15. For habits work ad modum naturae necessarily. A covetous person, as covetous, necessarily desireth and coveteth things profitable; a lustful or unclean person necessarily desireth such objects and actions as are unclean, &c. And yet of these too, we cannot say that they follow merely upon his permission, secluding his concourse.