A64002:325
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.
Now this adjutorium possibilitatis, in what sense he delivered it, Austin professeth to be obscure, both as touching the nature of it, and as touching the manner how he conceived the nature of man to be aided thereby; but in other places, saith he, where he speaks more plainly, it appears to consist in giving a law, and affording instruction. Now by the way mark Austins observation upon these words of Pelagius, Quique ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, saith Austin, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere à doctrinâ Catholicâ videretur. Now, voluntatem adjuvari, in Austins meaning, is, Voluntatem praeparari à Domino ut velit; & operationem adjuvari is, voluntatem corroborari ne frustrà velit. The one operation he calls grace prevenient, the other subsequent, according to that, Nolentem praevenit ut velit, volentem subsequitur ne frustrà velit. And cap. 25. of the same Book, Non solum Deus posse nostrum donavit atque adjuvat, sed etiam velle & operari operatur in nobis, whereby it appears that Voluntatem atque operationem nostram adjuvari à Deo, is Deum operari in nobis & velle & operari quod bonum est; which if Pelagius had acknowledged he had been received for a Catholic. So that ⟨p. 56⟩he excepted not against him for acknowledging Possibilitatem volendi, atque agendi quod bonum est.
Now this adjutorium possibilitatis, in what sence he delivered it, Austin professeth to be obscure, both as touching the nature of it, and as touching the manner how he conceived the nature of man to be aided thereby; but in other places, saith he, where he speaks more plainly, it appears to consist in giving a law, and affording instruction. Now by the way mark Austins observation upon these words of Pelagius, Quique ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, saith Austin, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere à doctrinâ Catholicâ videretur. Now, voluntatem adjuvari, in Austins meaning, is, Voluntatem praeparari à Domino ut velit; & operationem adjuvari is, voluntatem corroborari ne frustrà velit. The one operation he calls grace prevenient, the other subsequent, according to that, Nolentem praevenit ut velit, volentem subsequitur ne frustrà velit. And cap. 25. of the same Book, Non solum Deus posse nostrum donavit atque adjuvat, sed etiam velle & operari operatur in nobis, whereby it appears that Voluntatem atque operationem nostram adjuvari à Deo, is Deum operari in nobis & velle & operari quod bonum est; which if Pelagius had acknowledged he had been received for a Catholique. So that