A64002:322
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.
The last part of this Authors performance in the point of Antiquity is the Council of Arles, subscribing as he saith, the letter which was written by Faustus against Lucidus the Predestinarian (for so he styles him) and in his Epistle he insists upon two Anathema's, the one this, Anathema illi qui dixerit illum qui periit non accepisse ut salvus esse possit. The other this, Anathema illi qui dixerit quod vas contumcliae non possit affurgere, ut sit vas in honorem.
The last part of this Authors performance in the poynt of Antiquity is the Councell of Arles, subscribing as he saith, the letter which was written by Faustus against Lucidus the Predestinarian (for so he styles him) and in his Epistle he insists upon two Anathema's, the one this, Anathema illi qui dixerit illum qui periit non accepisse ut salvus esse possit. The other this, Anathema illi qui dixerit quod vas contumcliae non possit affurgere, ut sit vas in honorem.
First, I will answer as touching the Anathema's themselves, then as touching the credit and authority of this story.
1. As touching the Anathema's. The first proceeds as well of him that is baptized and afterwards perisheth, as of him that is a Pagan and never was baptized, and perisheth in his Paganism, as the Anathema it self witnesseth, if it be repeated at full, thus, Anathema illi qui dixerit illum qui periit non accepisse, ut salvus esse possit, id est, vel de baptizato, vel de illius aetatis Pagano, qui credere potuit & noluit. By which latter clause it appears, that accipere ut salvus esse possit, is no other then to receive Possibilitatem credendi (I say Possibilitatem not Potentiam, because I find this is Faustus his usual phrase, as it was the phrase of Pelagius before him) and this is as much as to say, that every man hath power to believe if he will. Now observe I pray, This kind of power is merely nature, not that which we commonly call Grace, whereby we understand something distinct from nature. And Austin acknowledgeth both, De Gen. contr. Manichae. lib. 1. cap. 3, that all men, possunt credere si velint; and that this is no more then is signified by that natural illumination wherewith God enlightens every man, when he comes into the world,