A64002:1798
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.
11, that habere justitiam si velit, is, gratia prima; to be righteous if he will is the first grace. ⟨p. 140⟩I answer, Austin there speaks of the grace that Adam had before his fall, which was this, posse si velit to abstain from eating the forbidden fruit. And this first grace is called grace in this respect, that there was in Adam no flesh lusting against the Spirit; So that if Adam had but a will to abstain, he should have no cause to complain as Saint Paul doth, To will is present with me, but I find no means to perform that which is good; Now such a posse si velit is not found in any man now a days, no not in the regenerate. But all men that have a will to do good by the grace of God, have withal a posse secundum quid, a power in part a weak power; but this is not sufficient to denominate them simply able to do that which is good; unless the love of God be increased in them, so as to overcome the will of the flesh lusting against the spirit, as I have represented Austin thus expounding it. Thirdly whether tends this, that all men have power to believe if they will, to repent if they will? But to maintain that faith and repentance are not the gifts of God, bestowed of his free grace on whom he will; but that they are the works of man's free will, directly contradictory to the word of God expressly professing that faith is the gift of God, and that not of our selves. So repentance is the gift of God; yea that it is God who worketh in us that which is pleasing in his sight through Jesus Christ. Heb: 13 21. 1Yea both the will and the deed, and that of his good pleasure. 4ly. If all reprobates have power to believe and repent if they will, and so consequently to persevere if they will; how comes it to pass that not one of them doth believe, repent, and persevere; seeing it is confessed among Philosophers that such contingents as depend upon the free will of man, are equally propendent on either side to pass as often one way, as the other. But proceed we along with this Author.
11, that habere justitiam si velit, is, gratia prima; to be righteous if he will is the first grace. ⟨p. 140⟩I answer, Austin there speakes of the grace that Adam had before his fall, which was this, posse si velit to abstaine from eating the forbidden fruit. And this first grace is called grace in this respect, that there was in Adam no flesh lusting against the Spirit; So that if Adam had but a will to abstaine, he should have no cause to complaine as Saint Paul doth, To will is present with me, but I find no meanes to performe that which is good; Now such a posse si velit is not found in any man now a daies, no not in the regenerate. But all men that have a will to doe good by the grace of God, have withall a posse secundum quid, a power in part a weake power; but this is not sufficient to denominate them simply able to doe that which is good; unlesse the love of God be increased in them, so as to overcome the will of the flesh lusting against the spirit, as I have represented Austin thus expounding it. Thirdly whether tends this, that all men have power to believe if they will, to repent if they will? But to maintaine that faith and repentance are not the gifts of God, bestowed of his free grace on whom he will; but that they are the workes of man's free will, directly contradictory to the word of God expresly professing that faith is the gift of God, and that not of our selves. So repentance is the gift of God; yea that it is God who worketh in us that which is pleasing in his sight through Jesus Christ. Heb: 13 21.