A64002:1405
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.
by a certain universal grace bestowed upon them, whereby they are put in a kind of indifferent estate to believe or not believe, repent or not repent if they will, which Hincmarus never acknowledged; yet this necessity of sinning, incident to all that are brought forth into the world, in Massa peccati & perditionis, in the Mass of original sin and perdition: is not such either in their, or our opinion, as whereby they cannot but sin; although they would abstain from it; though this be obtruded upon us as it was upon Remigius: whereupon he pleads for himself, and such as were of his mind in the Doctrine of predestination after this manner, pag 53. Nemo it a sentit aut dicit quod Dei praedestinatio aliquem invitum faciat peccare, ut jam non propriae voluntatis perversitate sed Divinae praedestinationis necessitate peccare videatur; No man (saith he) doth so think or speak, as if God's predestination made a man to sin against his will, in such sort as he should seem to sin, not through the perverseness of his own will, but by the necessity of Divine predestination, so say we; neither is this impotency of doing good, any where else, but in the Corruption of the will, it being a moral impotency according to that of Saint Austin, Libertas sine gratia non est libertas sed contumacia; Libertie without grace, is not Liberty, but wilfulness, and Remigius Histor: Gottescal: pag. 29. Exquibus (saith he) speaking of Reprobates, Nemo potest salvari, non propter violentiam aliquam Divinae potestatis, sed propter indomabilem & perseverantem nequitiam suae iniquitatis; Not one of them can be saved, not because of any violence of Divine power, but by reason of the untameable & persevering naughtiness of their own iniquity, & p. 144. De Reprobis nullum salvari ullatenus existimavi, non quia non possunt homines de bono ad malū commutari & de malis ac pravis boni ac recti fieri, sed quia in meliùs mutare noluerunt, & in pessimis operibus usque ad fiaē perseverare voluerunt; not only of the Reprobates do we judge to be saved, not because they could not be changed from evil to good, & of evil & depraved become good & right, but because they would not be changed into better. & would to the end persevere in wicked works; So then they could be changed but would not: But in what respect is it said they could be changed?
by a certaine universall grace bestowed upon them, whereby they are put in a kind of indifferent estate to believe or not believe, repent or not repent if they will, which Hincmarus never acknowledged; yet this necessitie of sinning, incident to all that are brought forth into the world, in Massa peccati & perditionis, in the Masse of originall sinne and perdition: is not such either in their, or our opinion, as whereby they cannot but sinne; although they would abstaine from it; though this be obtruded upon us as it was upon Remigius: whereupon he pleades for himselfe, and such as were of his mind in the Doctrine of predestination after this manner, pag 53. Nemo it a sentit aut dicit quod Dei praedestinatio aliquem invitum faciat peccare, ut jam non propriae voluntatis perversitate sed Divinae praedestinationis necessitate peccare videatur; No man (saith he) doth so think or speak, as if God's predestination made a man to sinne against his will, in such sort as he should seeme to sinne, not through the perversnesse of his owne will, but by the necessity of Divine predestination, so say we; neither is this impotency of doing good, any where else, but in the Corruption of the will, it being a morall impotency according to that of Saint Austine, Libertas sine gratia non est libertas sed contumacia; Libertie without grace, is not Libertie, but wilfullnesse, and Remigius Histor: Gottescal: pag. 29. Exquibus (saith he) speaking of Reprobates, Nemo potest salvari, non propter violentiam aliquam Divinae potestatis, sed propter indomabilem & perseverantem nequitiam suae iniquitatis; Not one of them can be saved, not because of any violence of Divine power, but by reason of the untameable & persevering naughtines of their owne iniquity, & p. 144. De Reprobis nullum salvari ullatenus existimavi, non quia non possunt homines de bono ad malū commutari & de malis ac pravis boni ac recti fieri, sed quia in meliùs mutare noluerunt, & in pessimis operibus usque ad fiaē perseverare voluerunt; not only of the Reprobates doe we judge to be saved, not because they could not be changed from evill to good, & of evill & depraved become good & right, but because they would not be chāged into better. & would to the end persevere in wicked workes; So then they could be changed but would not: But in what respect is it said they could be changed?