A64002:1146
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.
Never was it said, I presume, that a man regenerate had two understandings in him, by the one to understand things natural, and by the other to understand things spiritual; but that by the same understanding he understands both, but by light of nature the one, by light of grace the other. The holy Ghost saith, That they who are accustomed to do evil, can no more do good, then a Blackemore can change his skin, and a Leopard his spots: Yet when men of evil become good, they get not new powers properly, but new dispositions rather of their natural powers, which we call habits, and may be called moral powers, but not of indifferency to do good or evil, such as the natural power of the will is, but such as whereby is wrought in the will, a good liking of that which is good, an abhorring of that which is evil; so that indeed these moral powers do not make the will able to will, but rather actually willing of that which is good in general, which general willingness is specified according to objects present, and opportunities offered of doing good in one kind rather then another. Like as justice makes a man willing unto just actions, which willingness is exercised this way or that way, according to emergent occasions. Secondly, no new passions are given by this enlivening of the will; well our passions may be ordered aright, both touching their objects, and touching the season, and touching the measure, & touching the rule of them; and in respect of this gracious ordering of them, they may be called new; like as a man regenerate is called a new man, though as he hath the same members of his body, nor more nor less, so he hath still the same faculties and passions of the soul, no more nor no less; but these faculties are better seasoned, these passions are better ordered, and in like sort, these members of the body, are better employed then they were before; before they were made weapons of unrighteousness unto sin, now they are made, weapons of righteousness unto God. Rom. 6. 13. Thirdly, let us enquire whether by this pretended enlivening of the will common to all men, there are any new habits engendered. For that is the most probable.
Never was it said, I presume, that a man regenerate had two understandings in him, by the one to understand things naturall, and by the other to understand things spirituall; but that by the same understanding he understands both, but by light of nature the one, by light of grace the other. The holy Ghost saith, That they who are accustomed to doe evill, can no more doe good, then a Blackemore can change his skinne, and a Leopard his spots: Yet when men of evill become good, they get not new powers properly, but new dispositions rather of their naturall powers, which we call habits, and may be called morall powers, but not of indifferency to doe good or evill, such as the naturall power of the will is, but such as whereby is wrought in the will, a good likeing of that which is good, an abhorring of that which is evill; so that indeed these morall powers doe not make the will able to will, but rather actually willing of that which is good in generall, which generall willingnesse is specified according to objects present, and opportunities offered of doing good in one kind rather then another. Like as justice makes a man willing unto just actions, which willingnesse is exercised this way or that way, according to emergent occasions. Secondly, no new passions are given by this enlivening of the will; well our passions may be ordered aright, both touching their objects, and touching the season, and touching the measure, & touching the rule of them; and in respect of this gracious ordering of them, they may be called new; like as a man regenerate is called a new man, though as he hath the same members of his body, nor more nor lesse, so he hath still the same faculties and passions of the soule, no more nor no lesse; but these faculties are better seasoned, these passions are better ordered, and in like sort, these members of the body, are better employed then they were before; before they were made weapons of unrighteousnesse unto sinne, now they are made, weapons of righteousnesse unto God.