A64002:541
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.
4. When Grotius in like manner objected Melanchthon, see I pray how Lubbertus answereth him, In Respon. ad Pietatem Grotii. Quod ad Melancthonem attinet, eras si ipsam stare pro Remonstrantibus existimas, &c. Idem Melancthon in 9. ad Romanos, Cur inquit nos ad Evangelium vocavit & non vocavit Alexandrum Macedonem, Augustum, Socratem, Pomponium Atticum, qui non minus civilitèr vivebant quàm nos. Hic necesse est causam rejicere in voluntatem Dei. Et Jacob electus est, Esau reprobatus priusquam quicquam boni vel mali fecissent: Ergo opera non erant causa, sed voluntas vocantis. Non addam hic, quomodo cavillentur ista nonnulli. Tantum hoc meminerit Lector, si opera secutura in vita erunt causa electionis, non licuit Apostolo dicere, ⟨p. 99⟩Non ex operibus. Ex his constat (saith Lubbertus) Melancthonem idem cum Calvino & Luthero de praedestinatione sensisle. Fatetur hoc ipse Melancthon ad Calvinum; suo (inquiens) haec cum tuis congruere, sed mea sunt [Greek or Hebrew], & ad usum accommodata. Idem in Epistolâ ad Erasmum: Ego integrâ conscientiâ non possum Lutheri dogmata damnare. He proceeds farther to show, the different Method used by them in delivering the doctrine of Predestination. Calvinus, saith he, à Priori docet, illos qui electi sunt, immutabili Dei consilio electos esse, atque inde infert illos perire non posse. Melancthon verò a Posteriori docet, nos ex verâ fide & seriâ resipiscentiâ discere quòd sumus electi, Ego credo in Jesum Christum & seriò resipisco, ergo sum electus: atque ita in ipsâ re consentiunt. Hanc enim Melancthonis argumentationem approbat Calvinus, & illam Calvini approbat Melanchthon, tantum abest, ut alter alterius doctrinam rejiciat aut contemnat.
4. When Grotius in like manner objected Melancthon, see I pray how Lubbertus answereth him, In Respon. ad Pietatem Grotii. Quod ad Melancthonem attinet, erras si ipsam stare pro Remonstrantibus existimas, &c. Idem Melancthon in 9. ad Romanos, Cur inquit nos ad Evangelium vocavit & non vocavit Alexandrum Macedonem, Augustum, Socratem, Pomponium Atticum, qui non minus civilitèr vivebant quàm nos. Hic necesse est causam rejicere in voluntatem Dei. Et Jacob electus est, Esau reprobatus priusquam quicquam boni vel mali fecissent: Ergo opera non erant causa, sed voluntas vocantis. Non addam hic, quomodo cavillentur ista nonnulli. Tantum hoc meminerit Lector, si opera secutura in vita erunt causa electionis, non licuit Apostolo dicere, ⟨p. 99⟩