A64002:1667
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.
upon supposition of God's permission, man sins infallibly. The proposition he intends to prove in that disputation is this, Therefore a man is not converted because he is not aided of God. But both he and we deny that hereupon a man sinneth necessarily always, but only in some cases. In some cases it followeth, as namely a man borne in sin, and in the state of corruption, the natural fruits whereof are infidelity and impenitency, until God affords a man the grace of regeneration, he cannot believe, he cannot repent. They that are in the flesh cannot please God. Thou after the hardness of thy heart that cannot repent. Therefore they could not believe. In which case God is not the cause of infidelity, and 1impenitency; but these proceed naturally and necessarily from that original corruption wherein they are conceived and borne. God is only the natural cause why this their natural corruption continues uncured. For none can cure it but God, it being a work nothing inferior to the raising of them from the dead. Yet he is no culpable cause of this. For as much as he is not bound to any, but he hath mercy on whom he will, and whom he will he hardeneth. So that necessarily without the grace of regeneration, every man continueth in his natural corruption, devoid of faith, of hope, and love. These being supernatural, and whereunto no man can attain with out supernatural grace. In like manner, hence it followeth that no natural man can perform any moral good act in a gracious & acceptable manner in the sight of God, because •he fountains of such performances, are not found in natural men. But they have a free power as to commit any natural evil work; so to abstain from it; though not in a gracious manner: Free power as to abstain from any virtuous act, so to perform it also, though not in a gracious manner. They may be temperate, chaste, just, and the like; but their virtuous actions are not truly virtues in a Christian account, because they know not God, nor Christ, much less do they believe in him, and perform these virtuous actions out of their love unto him. If Maccovius, and Whitaker, and Pareus be of the same mind, and the Dominicans with them, and Bradwardine before them all;
upon supposition of God's permission, man sins infallibly. The proposition he intends to prove in that disputation is this, Therefore a man is not converted because he is not aided of God. But both he and we deny that hereupon a man sinneth necessarily alwaies, but only in some cases. In some cases it followeth, as namely a man borne in sinne, and in the state of corruption, the naturall fruits whereof are infidelity and impenitency, untill God affords a man the grace of regeneration, he cannot believe, he cannot repent. They that are in the flesh cannot please God. Thou after the hardnesse of thy heart that cannot repent. Therefore they could not believe. In which case God is not the cause of infidelity, and