A64002:1738
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.
either in virtuous, or vicious exercises to make choice of particulars in respect of all variety of circumstances, according as their reason suggests unto them in the use of means conducent to the end intended, whether that end be good or bad. No dominion of absolute necessity in all this; Much less is any man good by absolute necessity but by freedom of will accustoming himself unto good actions according to the dictates of reason. But a man that is dead in sin hath no power to regenerate himself; this work of regeneration is wrought merely by the power of God: Like as the raising of a man from death to life, whereunto it is often compared in holy Scripture, as also to creation; And by regeneration we are said to be made new creatures, now as God works this in time, so from everlasting he did decree to work it; and it was wont to be the general Tenet of Protestant Divines in opposition unto Papists, that a man in his first conversion is merely passive, in which particular Roffensis a Popish Bishop about an hundred years ago opposed Martin Luther. As for a sinful or a vicious act, that is always an act natural; For acts supernatural can neither be vicious, nor sinful; but merely gracious. And all confess that as all men have natural power to perform any act natural, so have they power also to abstain from it. Only until a man is regenerate he cannot but sin; yea though he do that which is good as touching the substance of the act, or abstain from that which is evil in like manner; yet can he not perform the one or abstain from the other in a gracious manner, Therefore you hear not God's word, saith our Saviour to the Jews, because ye are not of God. They that are in the flesh cannot please 1God, That all men are cast into a necessity of sinning, both Arminius and Corvinus confess, as formerly I have showed. And Doctor Potter acknowledgeth it the doctrine of the Church of England, that no natural man hath libertatem a peccato, though forthwith he nicks it, in saying they have libertatem a necessitate, not explicating it that so he might clear himself from contradiction, whereas Doctor Fulke usually puts the distinction between liberty from sin, and liberty from coaction, and denying the former unto a natural man, he granteth the latter.
either in vertuous, or vitious exercises to make choice of particulars in respect of all variety of circūstances, according as their reason suggests unto them in the use of means conducent to the end intended, whether that end be good or bad. No dominion of absolute necessity in all this; Much lesse is any man good by absolute necessity but by freedome of will accustoming himselfe unto good actions according to the dictates of reason. But a man that is dead in sinne hath no power to regenerate himselfe; this worke of regeneration is wrought merely by the power of God: Like as the raising of a man from death to life, whereunto it is often compared in holy Scripture, as also to creation; And by regeneration we are said to be made new creatures, now as God workes this in time, so from everlasting he did decree to worke it; and it was wont to be the generall Tenet of Protestant Divines in opposition unto Papists, that a man in his first conversion is merely passive, in which particular Roffensis a Popish Bishop about an hundred yeares agoe opposed Martin Luther. As for a sinfull or a vitious act, that is alwaies an act naturall; For acts supernaturall can neither be vitious, nor sinfull; but merely gracious. And all cōfesse that as all men have naturall power to performe any act naturall, so have they power also to abstaine from it. Only untill a man is regenerate he cannot but sinne; yea though he doe that which is good as touching the substance of the act, or abstaine from that which is evill in like manner; yet can he not performe the one or abstaine from the other in a gracious manner, Therefore you heare not God's word, saith our Saviour to the Jewes, because ye are not of God. They that are in the flesh cannot please