A64002:409
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.
1. Gods permitting of it, is no other then the leaving of it uncured: not that hereby infidelity followeth, which was not before; but being in all before, as the fruit of that natural corruption wherein all were borne, as all confess, as many as concur against the Pelagians, in acknowledging Original sin. By Gods permission of it, it continueth to be uncured; What actual sin is there in the World, or habitual sin arising thereupon, which God cannot cure if it please him? If then he will not cure it in some, shall it not be lawful for him to punish it, where he finds the continuance of it unto the end, without breaking off by repentance?
1. Gods permitting of it, is no other then the leaving of it uncured: not that hereby infidelity followeth, which was not before; but being in all before, as the fruit of that naturall corruption wherein all were borne, as all confesse, as many as concurre against the Pelagians, in acknowledging Originall sinne. By Gods permission of it, it continueth to be uncured; What actuall sinne is there in the World, or habituall sinne arising thereupon, which God cannot cure if it please him? If then he will not cure it in some, shall it not be lawfull for him to punish it, where he findes the continuance of it unto the end, without breaking off by repentance?
2. Suppose all men had power to do any good thing; if God will not give them Velle quod possunt (as Austin saith he dealt with Adam in his innocency, and gave the Angels that stood, amplius Adjutorium, then he gave the others; whereby it came to pass, that they stood in obedience when the other fell) what shall we say in this case, is it possible that they should Veil bonum, if God will not work it in them, of whom the Apostle professeth, that he works in us both the Will and the Deed? Or shall we hereupon say, they do not sin freely? What shift have they to avoid this, but either by contradicting the Apostle, and saying God doth not work in us [Greek or Hebrew] Veil, or by saying that God doth work in us [Greek or Hebrew] Veil, modò Velimus, as plain a contradiction as ever proceeded from the mouth of any, The self same act, being made before and after it self; for the condition is always before the thing conditioned. And is this to work in us the Will according to Gods pleasure, or according to mans good pleasure? What is it to say, that grace is given according unto works, if this be not?