A64002:1443
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.
though God be the prime, principal, and invincible cause of man's damnation in the kind of a cause efficient physical (which should not seem strange to an ordinary Christian, who knows full well that vengeance is God's peculiar work, as the Judge of all the world, and that he delights in the execution thereof) yet this hinders not but that 1man may be the cause of his own damnation in the way of a meritorious cause, justly deserving it. Omnis poena Deum habet Authorem, All punishment hath God for the Author of it: This is a principle acknowledged both by the Arminians and Vasquez the Jesuit; but never is punishment inflicted on any by the hands of God, save on those who formerly have deserved it. Consider we farther, as touching the several kinds of causes formerly mentioned; if the question be which is the principal, Aristotle answereth, that this is not confined to any one kind of them; sometimes the material cause, sometimes the formal cause, sometimes the efficient, sometimes the final cause is the demonstrative cause, the cause propter quam, the cause by virtue where of the effect hath its existence; but this peculiar and special cause is described thus, It is that whereby satisfactory answer is made to the question demanding why such a thing is. Now in execution of punishment or condigne vengeance, this satisfactory answer is made by representing the meritorious cause, never by representing the efficient cause: as for example, if it be demanded why such a malefactor is executed upon the gallows; no sober man will answer, because the Sheriff commanded it to be so, or because the Judge would have it so; but because he robbed upon the high way, or committed some criminal fact or other, which is capital by the laws of our land, and to be punished with hanging upon the gallows. In like sort if question be made why devils or wicked men are damned, is it our doctrine to refer the cause hereof to the mere pleasure of God? Do not all confess that God inflicts damnation upon them merely for their sins and transgressions wherein they have continued unto death without repentance? Yet we acknowledge that God could have taken them off from their sins while they lived if he would, by giving them repentance, as he hath dealt with us, and that merely of his free grace.
though God be the prime, principall, and invincible cause of man's damnation in the kind of a cause efficient physicall (which should not seeme strange to an ordinary Christian, who knowes full well that vengeance is God's peculiar worke, as the Iudge of all the world, and that he delights in the execution thereof) yet this hinders not but that