A64002:1630
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.
Observe the false carriage of this Author, That God is the Author of men's salvation 1and conversion, he saith, all sides grant; as if there were no difference between Arminians, ⟨p. 84⟩and the Orthodox; between him and us in this. We say God works faith and regeneration in us, and that for Christ's sake. The Remonstrants in their Censura censurae, in express terms deny that Christ merited faith and regeneration for us; and judge by this indifferently, whether they make faith and regeneration to be the gift of God. Or when they do in terms profess this (as Epicurus, verbis Deos posuit, re sustulit) whether they do not equivocate. Ask this Author in what sense he makes God to be the Author of man's conversion, whether any otherwise than, 1. In giving men power to believe if they will to repent if they will. 2. In persuading unto faith & repentance. 3. In concurring with man to the act of faith & repentance. Now as touching the first, that mere nature & not grace, Deo credere & ab amore rerum temporalium ad divina praecepta servanda se convertere omnes possint si velint, saith Austin, All men can, if they will, believe God, and from the love of temporal 2things convert themselves to the keeping of God's commandments. Now this is no more, then, posse fidem habere, posse charitatem habere, to be capable of faith of charity, and this is, naturae hominum, of the nature of man; As Austin testifies in another place, where he saith posse fidem habere, posse charitatem habere, naturae est hominum, fidem habere, charitatem habere, 3gratiae est fidelium. To be capable of faith and charity, is the nature of man, but to have faith and to have charity is the grace of the faithful. Consider in reason; supernatural grace is not in reason to be accounted inferior to a moral virtue; but so it will prove, if it be but a power to be good if we will. For moral virtue doth not give a man a power only to do good if he will, but it inclines and disposeth the will unto virtuous actions. So justice is not an indifferency of condition leaving it to man whether he will be just or no; but it makes him just, and so disposeth him to just courses. Again if grace supernatural doth only give power to believe if one will; this being a free power, it is indifferent as well not to believe, as to believe; as well not to repent, as to repent.