A64002:1464
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.
Sect: 3. Containing a Reply to the second Objection, and Answer thereunto.
Sect: 3. Containing a Reply to the second Objection, and Answere thereunto.
M. Mason's Addit. p. 17. 18. Object. 2. Perkins lib. de predestin: p. 25.
It is further objected, that we do and may slaughter our beasts for our daily use, without any cruelty and iniquity, And therefore God may as well and much more appoint as many of us as he pleaseth to the torment of hell, for his glory, and yet be just and good to notwithstanding. For there is a greater disproportion between God and us, then there is between us and beasts. 1 For answering hereunto we are first to premise thus much, namely that our slaughtering of Beasts 1for our daily use is by Gods ordinance, and appointment. We had not the authority of our selves, but God of his bounty towards us, gave it us, as we may see Gen: 9. 2, 3. Where we may observe, 1 That God delivereth up all creatures, Beasts, Birds, and Fishes into the hands of men. 2 That the end why he doth so, is that they might be meat for men, and consequently they might be slain. Which being so, our slaughtering of Oxen, Sheep and other creatures for our daily use is to be accounted Gods doing, rather then ours. And therefore the objection should be made this. God may without any breach of goodness or justice appoint brute creatures to be slain for mans use, therefore he may ordain men to be cast into hell torments for his own use, that is for the declaration of his sovereignty. 2 This being premised I answer further that this comparison holds not, For there is little proportion between the Objects compared, and less between the acts. 1 There is but small proportion between the Objects Beasts and Men creatures of a different nature and made for a different end Beasts are void of reason and liberty in their actions; creatures whose being svanish with their breath, made only for the use and service of men upon earth But men are reasonable and understanding creatures, able through the Creators bounty to discern between good and evil, they are the very Image of Gods purity and eternity and were made for the service of God alone upon earth, and his blessed and everlasting society in heaven So that albeit there be a very great distance between God and man, yet nothing so great as between God and Beasts It followeth not therefore that if God may appoint beasts to be killed of his own free pleasure for mans use.