A64002:1797
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.
The first grace is that whereby it comes to pass that a man is righteous if he will; The second grace therefore is of more power, whereby it comes to pass also that a man doth will, and that so resolutely, and with such fervency loveth (compare this with that of Austin de Gen: contrae Manich: lib. 1. cap: 3.) that by the will of the Spirit, he overcometh the will of the flesh fighting against it. So that a power to do good if a man will is one thing; to will that which is good is another thing; and lastly to be able to do that which it wills is a third thing; yet both these two last are comprehended under sic veil, which Austin calls tantum augeri munere charitatis, to have the gift of charity 1so much increased in him, as thus; Tantum Spiritu sancto accenditur voluntas eorum ut ideo possint, quta sic velint, ideo sic velint, quia Deus sic operatur, ut velint. The will of God's children is so inflamed by the Holy Ghost, that therefore they are able to do good, because they have a will to it in such a manner (that is with such fervency and eagerness) therefore they have a will to it in such a manner, because God so works, as to make them willing; to wit, in such a manner. Secondly we say that to believe if a man will, to repent if he will is to be accounted nature, rather then grace, which I prove thus. Supernatural grace is not inferior to a moral virtue, but a moral virtue doth more then leave a man indifferent to do virtuously if he will; For it inclines the will to virtuous courses only, and not vicious; Like as vice inclines the will only to vicious courses, and not to virtuous; how much more doth supernatural grace not leave a man indifferent to do good if he will; but inclines the will only to such things as are pleasing unto God, and not to things displeasing unto him. Again to have power to believe if we will, is to have power to have faith if we will; But this Austin hath expressly professed to belong to the nature of man, in distinctio from the grace of the faithful. Posse fidē habere, sicut posse charitatē habere naturae est heminū; 2fidē habere, sicut charitatē habere, gratiaeest fideliū. The nature of man makes him to have power, to have faith, to have charity; but the grace of the faithful makes a man to have faith, to have charity. It may be objected out of the former place taken out of Aust: deCor: & grat: c.
The first grace is that whereby it comes to passe that a man is righteous if he will; The second grace therefore is of more power, whereby it comes to passe also that a man doth will, and that so resolutely, and with such fervency loveth (compare this with that of Austin de Gen: contrae Manich: lib. 1. cap: 3.) that by the will of the Spirit, he overcommeth the will of the flesh fighting against it. So that a power to doe good if a man will is one thing; to will that which is good is another thing; and lastly to be able to doe that which it wills is a third thing; yet both these two last are comprehended under sic velle, which Austin calls tantum augeri munere charitatis, to have the gift of charity