A64002:1434
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.
and that the devils themselves after a long course of bitter repentance, and punishment shall find mercy at his hands, that did create them: But as touching our difference from this in this particular; This Author doth not express ought so much as probable, to hinder their conversion; as touching the former he hath; for that served his turn, this doth not, and his wit and wisdom being so near of kin, no marvel if he makes the one to perform service of love to the other But let me say something concerning the opinion it self here related, as in the first place; That God doth not effect the extreme misery of his creatures in his absolute pleasure, what is the doctrine opposite hereunto but this, namely that God decrees to damn no man but for sin, and not according to his absolute pleasure? Now what one of our Divines was ever known to contradict this; and to affirm that God intends to damn many of his creatures not for their sins, but of his own absolute pleasure? for my part I never read any that maintained this: But we generally say that God in electing some and passing by others, as touching the conferring of grace, proceeded and decreed, and that from everlasting to proceed, not according to mens works, but according to his absolute pleasure; now this was Austin's judgment as well as ours; and Saint Paul's too, in the opinion of Austin, as Vossius acknowledgeth in the place formerly cited. And Saint Paul speaks plainly, when he saith, God hath mercy on whom he will, and whom he will he hardeneth, and as plainly in saying, That, before the Children were borne, or had done good or evil, that election might stand not of works but of him that calleth, it is said that the elder shall serve the younger, As it is written Jacob have I loved, and Esau have I hated, Rom: 9. 11, 12. And I durst appeal to every sober man's conscience whether one of these Jews in reading this would not as readily condemn Saint Paul himself, as they condemn us: As for the other part of the doctrine here proposed, namely that the damnation of some should redound more to God's glory, then the felicity of them all.
and that the divells themselves after a long course of bitter repentance, and punishment shall find mercy at his handes, that did create them: But as touching our difference from this in this particular; This Authour doth not expresse ought so much as probable, to hinder their conversion; as touching the former he hath; for that served his turne, this doth not, and his wit and wisedome being so nere of kinne, noe mervaile if he makes the one to performe service of love to the other But let me say something concerning the opinion it selfe here related, as in the first place; That God doth not effect the extreame misery of his creatures in his absolute pleasure, what is the doctrine opposite hereunto but this, namely that God decrees to damne no man but for sinne, and not according to his absolute pleasure? Now what one of our Divines was ever knowne to contradict this; and to affirme that God intends to damne many of his creatures not for their sinnes, but of his owne absolute pleasure? for my part I never read any that maintained this: But we generally say that God in electing some and passing by others, as touching the conferring of grace, proceeded and decreed, and that from everlasting to proceed, not according to mens workes, but according to his absolute pleasure; now this was Austin's judgment as well as ours; and Saint Paul's too, in the opinion of Austine, as Vossius acknowledgeth in the place formerly cited. And Saint Paul speakes plainly, when he saith, God hath mercy on whom he will, and whom he will he hardeneth, and as plainely in saying, That, before the Children were borne, or had done good or evill, that election might stand not of workes but of him that calleth, it is said that the elder shall serve the younger, As it is written Iacob have I loved, and Esau have I hated, Rom: 9. 11, 12. And I durst appeale to every sober man's consciencewhether one of these Jewes in reading this would not as redily condemne Saint Paul himselfe, as they condemne us: As for the other part of the doctrine here proposed, namely that the damnation of some should redound more to God's glory, then the felicity of them all.