A64002:1470
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.
he may with like equity and reason appoint men of his own will to destruction, for his own use We read that God required of his people many thousand beasts for sacrifice, but not one man The first borne of other creatures he challenged for burnt offerings (except they were unclean beasts) but the first borne of men were to be redeemed. Which showeth that he put a wide difference between the blood of men and beast. Besides in the 9 of Genesis he gives men power to kill and feed upon all living creatures; but he straightly forbids them to shed mans blood, and gives this reason of the prohibition, Man is the Image of God; so that we may well conclude, that there is but small proportion between the Objects compared-men, and Beasts in respect of this Act of killing and slaughtering. 2 There is far less or rather no proportion at all between the Acts compared Killing and eternal tormenting. A man may kill, but he cannot without barbarous, injustice and cruelty torment his beast, and prolong the life of it, that he may daily vex and torture it, to show what power and sovereignty he hath over it: so I doubt not (though there be some that will not grant it, but charge the Arminians with contumely against God for affirming it) I doubt not, I say, but God may kill a man of his own free pleasure; yea and resolve him into nothing without any cruelty and injustice; because in so doing he doth but take away what he hath given him. But he cannot without both these antecedently decree to keep him alive for ever in Hell, that he may there torment him without end, to show his sovereignty. For this is to inflict an infinite evil upon a guiltless creature, to whom he had given but a finite good: And so is the comparison most unequal too, in the acts compared, and therefore proveth just nothing.
he may with like equity and reason appoynt men of his owne will to destruction, for his owne use We read that God required of his people many thousand beasts for sacrifice, but not one man The first borne of other creatures he chalenged for burnt offerings (except they were uncleane beasts) but the first borne of men were to be redeemed. Which sheweth that he put a wide difference between the blood of men and beast. Besides in the 9 of Genesis he gives men power to kill and feed uppon all living creatures; but he straightly forbids them to shed mans blood, and gives this reason of the prohibition, Man is the Image of God; so that we may well conclude, that there is but small proportion betweene the Ob•ects compared-men, and Beasts in respect of this Act of killing and slaughrering. 2 There is farr lesse or rather no proportion at all between the Acts compared Killing and eternall tormenting. A man may kill, but he cannot without barbarous, injustice and cruelty torment his beast, and prolong the life of it, that he may dayly vexe and torture it, to shew what power and soverainty he hath over it: so I doubt not (though there be some that will not grant it, but charge the Arminians with contumely against God for affirming it) I doubt not, I say, but God may kill a man of his owne free pleasure; yea and resolve him into nothing without any cruelty and injustice; because in so doing he doth but take away what he hath given him. But he cannot without both these antecedently decree to keepe him alive for ever in Hell, that he may there torment him without end, to shew his soveraingty. For this is to inflict an infinite evill upon a guiltlesse creature, to whom he had given but a finite good: And so is the comparison most unequall too, in the acts compared, and therefore proveth just nothing.