A64002:326
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.
As touching the second Anathema, I say that Vas contumeliae may be taken in a double sense: either to signify a vessel deserving contumely, deserving wrath; or to signify a Vessel ordained to contumely, and to the suffering of eternal wrath. In the first sense, there is no question but a man may change from being a vessel of contumely, or a vessel of wrath, into the condition of a vessel of honour; but in the second sense, it is as impossible there should be any such change, as it is impossible there should be any change in God, whereof I think there is no question: and both Faustus and Lucidus might take the phrase in the former sense: but if they did take it in this latter sense, dares this Author justify them?
As touching the second Anathema, I say that Vas contumeliae may be taken in a double sense: either to signify a vessel deserving contumely, deserving wrath; or to signify a Vessell ordained to contumely, and to the suffering of eternall wrath. In the first sense, there is no question but a man may change from being a vessell of contumely, or a vessell of wrath, into the condition of a vessell of honour; but in the second sense, it is as impossible there should be any such change, as it is impossible there should be any change in God, whereof I think there is no question: and both Faustus and Lucidus might take the phraise in the former sense: but if they did take it in this latter sense, dares this Author justify them?
2. Now I come to the credit and authority of this story concerning the Council of Arles; and
2. Now I come to the credit and authority of this story concerning the Councell of Arles; and
1. I say, suppose it be a truth; yet about the year 494. there was a Roman Council wherein Gelasius and 70 Bishops with him justify the writings of Austin, and Prosper, and condemn the writings of Cassian and Faustus, by whose procurement it is here pretended the Bishops of Arles subscribed this Epistle of Faustus unto Lucidus. And the Fathers of this pretended Council of Arles are not reckoned up above sixteen.