A64002:1420
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.
Florus of the Church of Lyons where Remigius was Bishop, sets down the same truth more at large, thus, Habet homo post illam damnationem liberum arbitrium, quo voluntate propria inclinari potest & inclinatur ad malum, habet liberum arbitrium, quo potest assurgere ad bonum, ut autem assurgat ad bonum non est propriae virtutis sed gratiae Dei miserantis; Nam & qui mortuus est, potest dici posse vivere, non tamen sua virtute, sed Dei, Ita & liberum arbitrium hominis semel sauciatum, semel mortuum potest sanari, non tamen sua virtute sed gratia miserantis Dei, & ideo omnes homines admonentur, omnibus verbum praedicatur, quia habent posse credere, posse converti ad Deum: ut verbo extrinsecus admonente & intus Deo suscitante, qui audiunt, reviviscant: Man hath after that damnation (to wit) such as followed after Adam's fall) free will, so that of his own will he can be inclined and is inclined to evil, he hath free will whereby he may rise unto a good condition: but that he doth arise to that good condition, is not in his own power; but of the grace of God compassionating him; for of him also who is dead, it may be said that he may live, yet not by his own power but by the power of God. Soe man's free will also being once wounded, once dead may be restored, not by his own power, but by God's grace pitying him and therefore all men are admonished, to all the word is preached, because they have this that they may believe, they may be converted unto God, that by the word outwardly admonishing & God inwardly raising, they which hear may revive. As touching the last, condemning those who say that any should be so predestinated to evil by God, that they cannot be otherwise, this Author would fain insinuate into his Reader an opinion; That wicked men may change from evil to good of themselves; But neither doth the Council of Valens, or Remigius a chief man therein, intimate any such thing; But only that it is in God's power by his grace to change them, and so hath changed and will change the hearts of many, namely of all his Elect, but not of one other.
Florus of the Church of Lyons where Remigius was Byshop, sets downe the same truth more at large, thus, Habet homo post illam damnationem liberum arbitrium, quo voluntate propria inclinari potest & inclinatur ad malum, habet liberum arbitrium, quo potest assurgere ad bonum, ut autem assurgat ad bonum non est propriae virtutis sed gratiae Dei miserantis; Nam & qui mortuus est, potest dici posse vivere, non tamen sua virtute, sed Dei, Ita & liberum arbitrium hominis semel sauciatum, semel mortuum potest sanari, non tamen sua virtute sed gratia miserantis Dei, & ideo omnes homines admonentur, omnibus verbum praedicatur, quia habent posse credere, posse converti ad Deum: ut verbo extrinsecus admonente & intus Deo suscitante, qui audiunt, reviviscant: Man hath after that damnation (to wit) such as followed after Adam's fall) free will, so that of his owne will he can be inclined and is inclined to evill, he hath free will whereby he may rise unto a good condition: but that he doth arise to that good condition, is not in his owne power; but of the grace of God compassionating him; for of him also who is dead, it may be said that he may live, yet not by his owne power but by the power of God. Soe man's free will also being once wounded, once dead may be restored, not by his owne power, but by God's grace pitying him and therefore al men are admonished, to all the word is preached, because they have this that they may believe, they may be converted unto God, that by the word outwardly admonishing & God inwardly raising, they which heare may revive. As touching the last, condemning those who say that any should be so predestinated to evill by God, that they cannot be otherwise, this Authour would faine insinuate into his Reader an opinion; That wicked men may change from evill to good of themselves; But neither doth the Councill of Valens, or Remigius a chiefe man therein, intimate any such thing; But only that it is in God's power by his grace to change them, and so hath changed and will change the hearts of many, namely of all his Elect, but not of one other.