A64002:1581
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.
3. It is untrue that by our Doctrine Reprobates do unavoidably sin. I have already demonstrated the contrary. For as I said, Malum semper habitat in alieno fundo, every actual sin is a natural act; a work of grace may be supernatural as touching the substance of the act, so is not the work of sin, but always natural. Now no Christian that I know affirms that a man in the state of sin is bereaved of free will in things natural. Nay we generally confess, he hath free will in things moral, only as touching things spiritual he hath no freedom left therein: therefore as I said before, Judas might have naturally forborne to betray his Master; naturally forborne to destroy himself. If some object, the common opinion of Divines is, that in a state of nature there is no liberty for sin. I answer; first out of Aquinas, that this is to be understood of sin in general, 1not of any in particular: Licet aliquis non possit gratiam adipisci qui reprobatur à Deo, tamen quod in hoc peccatum vel illud labatur ex ejus libero arbitrio contingit. Though a man that is reprobated of God cannot obtain Grace, (for how should he obtain it if God will not give it? will they say that Grace is given according unto works?) yet that he falls into this or that sin, this is a contingent thing, and proceeds from his own free will. So say I every sinful act committed by man in the state of natural corruption, is committed freely in such sort that he might have abstained from it, but I do not say that he could abstain from it in a gracious manner. But whether he doth that which is good, he doth it not in a gracious manner; so that still he sinneth more or less, and all by reason that as yet he hath neither faith in God, nor love of God, which are the fountains of all gracious actions, both in doing that which is good, and in abstaining from that which is evil. As for Zanchi's saying, That God holds Reprobates so fast that they cannot but sin. This act of God is no other then his denying them grace to break of their sins by repentance, and ⟨p. 67⟩to turn unto God. Now the Apostle professeth that as, God hath mercy on whom he will, so he hardeneth others, even whom he will, in denying this grace unto them. And mark what objection he shapes hereupon, thou wilt say then why doth he yet complain? (to wit of men's disobedience:
3. It is untrue that by our Doctrine Reprobates doe unavoidably sinne. I have already demonstrated the contrary. For as I said, Malum semper habitat in alieno fundo, every actuall sinne is a naturall act; a worke of grace may be supernaturall as touching the substance of the act, so is not the worke of sinne, but allwaies naturall. Now no Christian that I know affirmes that a man in the state of sin is bereaved of free will in things naturall. Nay we generally confesse, he hath free will in things morall, only as touching things spirituall he hath no freedome left therein: therefore as I said before, Iudas might have naturally forborne to betray his Master; naturally forborne to destroy himselfe. If some object, the common opiniō of Divines is, that in a state of nature there is noe libertie for sinne. I answer; first out of Aquinas, that this is to be understood of sinne in generall,