A64002:1885
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.
For in this mans opinion, all men are endued with this power: But the Apostle plainly saith that, All men have not faith. Again faith is described to be, The faith of God's Elect; but a power to believe if we will, this Author makes common to the Elect 1with Reprobates. Moreover if to give power to believe if a man will, be to give him faith, then in as much as God gives power to sin if he will, he may be said as well, that God gives sin. Add to this that to have power to believe, if one will; is rather nature then 2grace. For it is no more then posse fidem habere; and this is the nature of man as Austin testifies. Posse fidem habere naturae est hominum, fidem habere gratiae est fidelium; 'Tis the nature of man that he may have faith, but it is of the grace of the faithful, that a man hath faith. ⟨p. 165⟩And indeed if faith given us of God, did only enable us to believe, if we will; it were far inferior to a moral virtue, which doth not give man power to be virtuous, if he will; or to perform a virtuous act if he will: but makes him virtuous, and disposeth the will to virtuous acts only, and leaves him not indifferent, whether he will perform virtuous acts, or no. To return then, if no other grace be required to free God from mocking and deriding his creature; surely we are as free as our adversaries from making God to deride and mock his creature. For we are ready to grant that all men may believe if they will, repent if they will with Austin l. 1. de Gen: cont: Man: cap: 3. & De spiritu & liter â ad Marcellin. cap: 32. & De praedest. in: Sanct: cap: 5. And our reason is this. Not to be able to do that which a man will do, is impotency merely natural; but the impotency that we speak of, which is hereditary to all mankind by reason of the fall, is impotency moral, and resident in the will of man. For who doubts but that the will to believe, is to believe? For credimus si volumus: So the will to repent is to repent. For repentance in the root thereof is nothing else but the change of the will. And Pelagius of three things proposed. Posse, Veil, & Agere; he willingly granted the first, to wit, Posse bonum, to be from God; but he denied the other two to be the works of God; but of our free wills; which if he had acknowledged to be the works of God, as well as the first Austin tells him that, ab Apostolicâ doctrinâ abhorrere non videretur;