A64002:1145
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.
for as much as Gods concourse is granted as well to any sinful act, as to any gracious act, as now adays is commonly acknowledged on all sides. But as for the enlivening of all mens wills, and enabling them to will any spiritual good whereto they shall be excited (for this is their very form of words) we utterly deny this, and are ready to demonstrate the unreasonableness thereof. For first seeing this cannot be understood of life natural but of life spiritual, it followeth that all men by this doctrine are regenerated; and as they confess this disposition continues in all unto death, so it followeth, that all and every one should dye in the state of regeneration also: Secondly, seeing there are but three sorts of qualities in the soul of a reasonable creature, as Aristotle hath observed, to wit, powers, passions, and habits; it followeth that this enlivening of the will must consist, ⟨p. 246⟩either in giving it new powers, or new passions, or new habits, which it had not before. But neither of these can be affirmed with any sobriety, neither do I find that they look to be called to any such account, but in their aerial contemplations of Gods attributes, especially of his mercy and justice, shaped at pleasure, do conceive hand over head, that such an enlivening there must be of the will of man in all, without troubling themselves to enquire wherein it consists. But let us proceed in our trial of the soundness of it, by the touch-stone of rational and Christian discourse. First therefore, I say it can be no new power infused into the will by this enlivening; For the will it self is a power; and it was never heard that potentia can be subjectum potentiae, a power can be the subject of a power; and that a power should be in a power, as an accident in the subject thereof. Rational powers are but two, the power of understanding, and the power of willing, and both these are naturall, following ex principiis speciei, from the very nature of the humane soul, as all confess. But some may say, are there not supernatural powers bestowed on man as well as natural? I answer, these supernatural powers, are but the elevating of the natural powers unto supernatural objects; as the understanding by enlightening it, and the will by sanctifying it.
for as much as Gods concourse is granted as well to any sinfull act, as to any gracious act, as now adaies is commonly acknowledged on all sides. But as for the enlivening of all mens wills, and enabling them to will any spirituall good whereto they shall be excited (for this is their very forme of words) we utterly deny this, and are ready to demonstrate the unreasonablenesse thereof. For first seeing this cannot be understood of life naturall but of life spirituall, it followeth that all men by this doctrine are regenerated; and as they confesse this disposition continues in all unto death, so it followeth, that all and every one should dye in the state of regeneration also: Secondly, seeing there are but three sorts of qualities in the soule of a reasonable creature, as Aristotle hath observed, to wit, powers, passions, and habits; it followeth that this enlivening of the will must consist,