A64002:1406
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.
was it in respect of the freedom of their wills without grace? Nothing less; see his own words, pag. 34. Si dixisset generaliter, nemo hominum sine Dei gratia libero benè uti potest Arbitrio, esset Catholicus: Had he said generally that no man can rightly use his free will, without the grace of God, he had been a Catholic. But all the question is about the manner how this grace doth work (to wit) whether God gives men grace to believe and repent if they will, and leaves to them to perform the Act of faith and repentance; or whether God worketh the very Act of faith and repentance, not to dispute of this point out of God's word, which clearly teacheth, that, God works in us the will and the deed, according to his good pleasure. Philip. 3. 13. And that he makes us perfect to every good work; working in us that which is pleasing in his sight through Jesus Christ: Let us take notice of the discourse between Hincmarus and Remigius on this argument; that 1till the love of God comes, man is dead; his will is dead to that which is good; Now love is only given to the believers, posse charitatem habere naturae est hominum, charitatem autem habere gratiae est fidelium, De praedestinatione sanctorum, cap. 5. For thus writes Hincmarus, pag. 3. 113. Bonum quod agimus & Dei est & nostrum, Dei per praevenientem gratiam, nostrum per subsequentē liberam voluntatem, The good that we do is both God's work and ours; of God by Grace preventing, ours by free will following: To this Remigius answers, and first he saith, Hincmarus discourseth after such a manner, as if a good work were partly God's work and partly ours: And again as if the beginning of a good work were God's, but the effect thereof of man's free will; although as he (Hincmarus) doth endeavour to temper this speech of his, by the addition of grace, not by the fullness of it; gratiae adjunctione non etiam plen•tudine, by the adjunction of grace, not also by the fullness of it: So he should have done saith Remigius, cum verè totum sit Dei; seeing indeed the whole is God's work; As the truth it self saith, without me ye can do nothing: And the Apostle; what hast thou that ⟨p. 15⟩that thou hast not received? whence the blessed and glorious Martyr Cyprian hath so defined it, saying, we must glory in nothing, seeing nothing is ours: and concludes thus; Bonum itaque nostrum totum Dei est, quia totum est ex Deo;