A64002:1763
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.
That any are predestinated by the divine power to sin, we do not only not believe, but with the greatest detestation that we can▪ we denounce Anathema to such (if there be any such) as will believe so great an evil. Thus far of my •easons against the upper and more harsh and rigorous way.
That any are predestinated by the divine power to sinne, we doe not only not believe, but with the greatest detestation that we can▪ we denounce Anathema to such (if there be any such) as will believe so great an evill. Thus farre of my •easons against the upper and more harsh and rigorous way.
2. Undoubtedly if sin cannot be punished temporally, it cannot be punished eternally. We have no need, I should think of the Authority of any fathers to justify this. Where 1doth this Author find, that we maintain that a man is good or evil, not freely but by necessity, that Tertullian is brought in as opposing us here? Yet we think this is worthy of distinction: For was not Adam made by God habitually good? Durand. I am sure, maintains that in his creation he was endued with all Moral virtues: & this we read in Scripture, that all things which God made were very good: & as other things were made very good in their kind: So I presume man was made very good in his kind: and how this could be unless he were made virtuous, I cannot conceive. So likewise man being brought forth in the corrupt mass; when afterwards he is made good either in the way of justification, or in the way of regeneration; these are no free acts of Man, but rather the free acts of God. I presume this Author dares not say that man regenerates himself But as for the denomination of goodness and badness in man, that ariseth from any actions of his, I willingly grant all such goodness or badness is acquired freely, not necessarily.