A64002:1419
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.
2. Secondly, I come to the Synod of Valense, when they say, the wicked not perish because they could not do good, but because they would not. These words may seem to imply that even the wicked could do good if they would; and truly I see no cause to deny this: But that we may safely say with Austine; that, omnes possunt Deo credere & ab amore rerum temporalium ad divina praecepta servanda see converter, si velint: Believe God if they will, and from the love of all things temporal convert themselves to the keeping of God's Commandments if they will; for if a man would go to Church but cannot, because he is lame, would read in God's word, but cannot, because he is blind: These impotencies are natural not moral: but the impotency brought upon mankind by the sin of Adam is moral not natural. Now moral impotency is found no where but in the will, or at least is chiefly there, and secondly in the understanding also, as touching knowledge practical; and accordingly when Scriptures testify that they who are in the flesh cannot ⟨p. 19⟩please God, Rom: 8: cannot repent, Rom: 24: cannot believe Joh: 12. This impotency consist's chiefly in the corruption of their wills, noted by the hardness of heart, Rom: 2. 4. Eph: 4. 18. Again I have already showed out of Remigius, that a wicked man can do that which is good, but by what means? (to wit) by grace, not otherwise. The words are these; Si dixisset generaliter, nemo hominum sine Dei gratia libero bene uti potest arbitrio esset Catholicus; had he said generally, not any man can use his free will without grace, he were Catholic. And pag. 36: the same Remigius hath these words, In infidelibus ipsum liberum arbitrium ita per Adam damnatum & perditum, in operibus mortuis liberum esse potest, in vivis non potest; free will so damned and lost in Adam, may be free in dead works, in living works it cannot: Yet pag. 174: thus he distinguisheth, answerably to the passage alleged by this Authour. De reprobis nullum salvari ullatenus existimamus, non quia non possunt homines de malo ad bonum commutari, ac de malis ac pravis boni ac recti fieri, sed quia in melius mutari noluerunt, & in pessimis operibus usque ad finem perseverare voluerunt. And pag. 143.
2. Secondly, I come to the Synod of Valense, when they say, the wicked not perish because they could not doe good, but because they would not. These words may seeme to imply that even the wicked could doe good if they would; and truely I see noe cause to deny this: But that we may safely say with Austine; that, omnes possunt Deo credere & ab amore rerum temporalium ad divina praecepta servanda se convertere, si velint: Believe God if they will, and from the love of all things temporall convert themselves to the keeping of God's Commandements if they will; for if a man would goe to Church but cannot, because he is lame, would read in God's word, but cannot, because he is blind: These impotencies are naturall not morall: but the impotency brought upon mankind by the sinne of Adam is morall not naturall. Now morall impotency is found noe where but in the will, or at least is chiefly there, and secondly in the understanding also, as touching knowledge practicall; and accordingly when Scriptures testifie that they who are in the flesh cannot