A64002:1444
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.
For we willingly confess that our sins are our own, but our faith is not, our repentance is not. When I say our own, I mean in respect that they are of our selves; otherwise we acknowledge both faith and repentance to be our own accipiendo, inasmuch as we receive them; but they are God's gifts, and so they are his dando, inasmuch as he gives them as Remigius speaketh. Now what is become of this Authors pompous discourse? Is it not the like the cracking of thorns in the fire, making a great noise; but the light of distinction, like fire, sets an end unto it, and makes it appear in its own likeness, and proves nothing but a squib. For albeit God in his decree makes the damnation of reprobates to be necessary and unavoidable; yet seeing he makes it not to fall on any but for their sins, what colour of dishonour unto God, in ordaining that Judas shall necessarily and unavoidably be damned for betraying the Son of God, and afterwards most desperately murdering himself? If hereupon he could no more avoid his damnation, then Astyanax could the breaking of his neck, when the Grecians tumbled him down from the tower of Troy; will any man that is not bereaved of common sense make strange of this? It is true God did appoint both Judas and all other wicked persons, that never break off their sins by repentance, unto destruction, of his own voluntary disposition. For God works all things according to the counsel of his will, and if 1it pleased him he could annihilate them upon the fresh foot of any sin; or after they have suffered the vengeance of hell fire, as many years in hell as they lived here in sin; yea and the devils in hell; as Origen was of opinion; and the Jews at this day are of the same by Sir Edwin Sands his relation; whether this Author be of the same or not, I know not. And lastly we willingly confess that the decree of God was antecedent to the deserts 2of men; for reprobation is as ancient as election; and election was made before the foundation of the world, if we believe Saint Paul rather then any other, who either by ⟨p. 27⟩word or deed doth manifest himself to be of a contrary opinion. Still damnation is inflicted by God only for sin, and in degree answerable unto their sins; and only because of their sins as a meritorious cause thereof;