A64002:294
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.
Non ergo elegit Deus opera cujusque in praescientiâ, sed fidem elegit in praescientiâ, vel quem sibi crediturum esse praescivit, ipsum elegit cui Spiritum Sanctum daret, ut bona operando eriam vitam aeternam consequeretur. For he professeth in the words following that he then conceived, Nostrum esse credere, to believe was a work of our own. Afterwards he retracteth this, Retract. lib. 1. cap. 25. professing, I had never said this, had I known faith it self to be the gift of God, Si scivissem fidem ipsam inter Dei munera quae dantur per Spiritum Sanctum reperiri. Nam quamvis credere & operari utrumque nostrum sit propter liberum voluntatis arbitrium & quae non nisi volentibus nobis fiunt, utrumque Dei donum est qui & credere, & velle, & perficere subministrat. The Papists themselves, notwithstanding the great devotion they pretend towards the Ancients, yet are driven to devise what may be said to excuse them; as in the very point of Free-will they desire to excuse Chrysostom. Sixtus Senensis, Biblioth••. lib. 5. annotat. 101. Uel dicendum est sicut etiam Annianus in Praefatione Commentariorum Chryjostomi in Math. annotavit Chrysostomum interdum naturae nostrae vires plus aequo extulisse ex contentione disceptandi cum Manichaeis & Gentilibus, qui hominem asserebant vel naturâ malum vel fati violentia ad peccandum compelli. Nay what think we of Vossius himself, from whose labours it is, and nothing of their own, that our Arminians would seem to breath so much Antiquity. This Vossius professeth, they mistake him that taketh him to be of any other opinion in the point of predestination, then Austin was of. De Historicis Lat. lib. 2. cap. 17. Yet doth he acknowledge that Austin did reject the opinion of the Ancients both Greeks and Latins who went before him, in the point of predestination. Histor. Pelag. pag. 655. Patres Graeci & Latinorum illi qui ante Augustinum vixerunt, ipseque aliquandiu Augustinus, verba Apostoli interpretari solent de electione quorundam ad salutem secundum fidem & pietatem praevisam; & aliorum reprobatione aeterna ob praescientiam malorum operum quae in vita acturi essent. Sed Augustinus (here comes in the Adversative) rejectâ hâc opinion existimabat Apostolorum loqui de quorundam electione ad vitam, aliorum item praeteritione, non habitâ vel in his vel in illis ratione, sive bonorum, sive etiam malorum quae personalia forent.
Non ergo elegit Deus opera cujusque in praescientiâ, sed fidem elegit in praescientiâ, vel quem sibi crediturum esse praescivit, ipsum elegit cui Spiritum Sanctum daret, ut bona operando eriam vitam aeternam consequeretur. For he professeth in the words following that he then conceived, Nostrum esse credere, to believe was a work of our own. Afterwards he retracteth this, Retract. lib. 1. cap. 25. professing, I had never said this, had I known faith it selfe to be the gift of God, Si scivissem fidem ipsam inter Dei munera quae dantur per Spiritum Sanctum reperiri. Nam quamvis credere & operari utrumque nostrum sit propter liberum voluntatis arbitrium & quae non nisi volentibus nobis fiunt, utrumque Dei donum est qui & credere, & velle, & perficere subministrat. The Papists themselves, notwithstanding the great devotion they pretend towards the Ancients, yet are driven to devise what may be said to excuse them; as in the very point of Free-will they desire to excuse Chrysostome. Sixtus Senensis, Biblioth. lib. 5. annotat. 101. Uel dicendum est sicut etiam Annianus in Praefatione Commentariorum Chryjostomi in Math. annotavit Chrysostomum interdum naturae nostrae vires plus aequo extulisse ex contentione disceptandi cum Manichaeis & Gentilibus, qui hominem asserebant vel naturâ malum vel fati violentia ad peccandum compelli. Nay what think we of Vossius himselfe, from whose labours it is, and nothing of their own, that our Arminians would seem to breath so much Antiquity. This Vossius professeth, they mistake him that taketh him to be of any other opinion in the poynt of predestination, then Austin was of. De Historicis Lat. lib. 2. cap. 17. Yet doth he acknowledge that Austin did reject the opinion of the Ancients both Greeks and Latines who went before him, in the point of predestination. Histor. Pelag. pag. 655. Patres Graeci & Latinorum illi qui ante Augustinum vixerunt, ipseque aliquandiu Augustinus, verba Apostoli interpretari solent de electione quorundam ad salutem secundum fidem & pietatem praevisam; & aliorum reprobatione aeterna ob praescientiam malorum operum quae in vita acturi essent. Sed Augustinus (here comes in the Adversative) rejectâ hâc opinione existimabat Apostolorum loqui de quorundam electione ad vitam, aliorum item praeteritione, non habitâ vel in his vel in illis ratione, sive bonorum, sive etiam malorum quae personalia forent.