A64002:1400
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 touching final impenitency, we willingly profess that upon supposition of God's decree finally to harden a man and to deny a man the grace of repentance: (It being clearly the gift of God as Scriptures testify. Act: 5. 31, and 11. 18. 2 Tim 2 25) it is impossible that such a man should repent, nevertheless both repentance is possible, and final impenitency is avoidable simply (to wit) by grace 3. But this Author loves not to explicate himself, but I suppose he secretly maintains, that every man hath such a power, by grace, whereby he may repent if he will, concerning which Tenet of his, we nothing doubt but every man hath such a power, but we deny that such a power is grace; we say it is nature rather, and that for this reason; look by what power a man may repent if he will, by the same power he may ref use to repent if he will: Now if this were grace, then were grace inferior to a moral virtue: for no moral virtue leaves a man indifferent to do good or no; to do good or evil; but inclines and disposeth the will only to that which is good; so Justice disposeth a man only to just actions, not indifferently to that which is just, or to that which is unjust, Tis true nevertheless a man that is just may do an unjust Act if he will, but this is not by virtue of the habit of Justice wherewith he is qualified; But only by reason of the freedom of his will with is natural unto him; for justice undoubtedly inclines a man's will only to that which appeareth just, and so every moral virtue inclines the will only to a virtuous Act, not indifferently either to acts virtuous, or to acts vicious; like as on the contrary a vicious habit inclines the will of man only to acts vicious, not indifferently, to acts vicious or to acts virtuous! Secondly grace is supernatural, it were a Monster in Divinity to ⟨p. 13⟩say that supernatural grace doth indifferently incline a man either to good or evil; it is impossible it should incline a man save to acts supernatural; now every supernatural act must needs be gracious, it cannot be sinful or evil; lastly whosoever hath a will to repent, such a one hath not only a power to repent, but actually doth repent, as touching the chiefest faculty in, the change whereof repentance doth consist;
Secondly, as touching finall impenitency, wee willingly professe that upon supposition of God's decree finally to harden a man and to deny a man the grace of repentance: (It being clearely the gift of God as Scriptures testifie. Act: 5. 31, and 11. 18. 2 Tim 2 25) it is impossible that such a man should repent, neverthelesse both repentance is possible, and finall impenitency is avoidable simply (to wit) by grace 3. But this Authour loves not to explicate himselfe, but I suppose he secretly maintaines, that every man hath such a power, by grace, wherby he may repent if he will, concerning which Tenent of his, we nothing doubt but every man hath such a power, but we deny that such a power is grace; we say it is nature rather, and that for this reason; looke by what power a man may repent if he will, by the same power he may ref use to repent if he will: Now if this were grace, then were grace inferior to a morall vertue: for no morall vertue leaves a man indifferent to doe good or no; to doe good or evill; but inclines and disposeth the will only to that which is good; so Justice disposeth a man only to just actions, not indifferentlie to that which is just, or to that which is unjust, Tis true neverthelesse a man that is just may doe an unjust Act if he will, but this is not by vertue of the habit of Justice wherewith he is qualified; But only by reason of the freedome of his will wich is naturall unto him; for justice undoubtedly inclines a man's will only to that which appeareth just, and so every morall vertue inclines the will only to a vertuous Act, not indifferently either to acts vertuous, or to acts vicious; like as on the contrary a vicious habit inclines the will of man only to acts vicious, not indifferently, to acts vicious or to acts vertuous! Secondly grace is supernaturall, it were a Monster in Divinitie to