A64002:1932
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
An Answer to a Letter of D. H. concerning Gods Decrees definite or… › Part 2: II.
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.
Your first allegation is, Caeteri autem per ipsum liberum arbitrium in veritate steterunt; 1but your self perceive it might be answered, that this might be delivered inclusa gratia speciali. And it may be proved that this phrase of speech doth not exclude special grace: for in the same Chapter it is afterwards said of man thus, In quo statu recto ac sine vitio, si per ipsum liberum arbitrium manere voluisset. Here you must not exclude special grace in this case; For si manere voluisset, undoubtedly this will of his had been wrought by special grace, as Austin manifesteth in the chapter following: For 2he distinguisheth of two graces or two adjutories, the one was, ut posset pernianere si vellet, the other was, ut vellet quod potuit; his words are these, est in nobis per hane Dei gratiam, in bono recipiendo & perseveranter tenendo, non solum posse quod volumus, veruns etiam velle quod possumus: Quod non fuit in homine primo, unum enim horum in illo fuit, alterum non fuit. Namque ut reciperet bonum, gratiâ non egedat, quia nondum perdider at: ut autem in eo permaneret, egebat adjutorio gratiae, sine quo jâ emnino non posset: & acceperat posse si vellet, sed non habuit velle quod posset: nam si babuisset perseverasset. But you bring a second place to prove that Angels could have stood by their free-will, secluding special grace, and that is this, Credimus Dominum Deum—sie ordinasse ⟨p. 179⟩Angelorum & hominum vitam ut in ea prius ostenderet quid posset eorum liberum arbitrium, deinde quid posset suae gratiae beneficium, justitiaeque judicium. I grant the Angels had power to stand if they would, and power to fall if they would; and this power was manifested in the standing of the one, and in the fall of the other. But herehence it followeth not, that therefore the act of standing was not of Gods grace. But you will say the benefit of grace was afterwards manifested: And I answer, that grace was the grace of confirmation, opposite to the Obduration of the evil Angels; which grace of confirmation, though it were manifested after the obedience of the good Angels, consisting in assurance that they shall never fall; yet herehence it followeth not, that their standing was not by grace, though that grace whereby they stood was different from that grace whereby they were confirmed: for before their obedience, so they stood, as that withal they might fall;