A64002:520
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 the Manichees maintained two supreme and coeternal causes of all things, we read; the one the cause of Good, the other of Evil: and that every creature was a substantial part of one or both; and that man in his nature was compounded of both, and that his corruption was essential from the supreme Author of evil, and not such as accrued to him of disobedience, We read. But of their opinion that all things were determined by them, both good, and evil, I no where read, but in this Authors Legend. Danaeus hath commented upon Austin de Haeresibus, and to every Head of Heresy draws what he hath read thereof in other Authors. But I find no mention at all of this Article amongst 21 shameful errors of theirs which he reckons up. The 19th is this, Voluntatem malè agendi, quod vocant liberum arbitrium, nob is à naturâ ipsâ insitam, non rebellione nostrâ accersitam, vel ex inobedientiâ natam; Quanquam homines propriâ voluntate peccant. And where Austin answereth the criminations against the Catholics made by the Pelagians, I find no mention at all of this. He should have showed from whom he takes this, that understanding their Opinion aright, we might the better judge of the reproachful comparison which he makes.
That the Manichees maintained two supreme and coëternall causes of all things, we read; the one the cause of Good, the other of Evill: and that every creature was a substantiall part of one or both; and that man in his nature was compounded of both, and that his corruption was essentiall from the supream Author of evill, and not such as acrewed to him of disobedience, We read. But of their opinion that all things were determined by them, both good, and evill, I no where read, but in this Authors Legend. Danaeus hath commented upon Austin de Haeresibus, and to every Head of Heresy draws what he hath read thereof in other Authors. But I find no mention at all of this Article amongst 21 shamefull errours of theirs which he reckons up. The 19th is this, Voluntatem malè agendi, quod vocant liberum arbitrium, nob is à naturâ ipsâ insitam, non rebellione nostrâ accersitam, vel ex inobedientiâ natam; Quanquam homines propriâ voluntate peccant. And where Austin answereth the criminations against the Catholiques made by the Pelagians, I find no mention at all of this. He should have shewed from whom he takes this, that understanding their Opinion aright, we might the better judge of the reproachfull comparison which he makes.