A64002:1500
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.
Again consider, take Gabriel the Arch-Angel most holy as a creature, and let every sober man judge, whether it were better for him not to be, then being holy as he is to be tormented in hell fire. I should think that albeit God should torment me with hell fire yet if he should preserve my soul from sin & in the love of him out of the sense of his love towards me, I should have infinitely more cause to rejoice then to complain, how weak soever I am at this present. Thirdly, if it be better and more desirable to have no being at all, then to be in hell fire; then this is to be uderstood of hell fire, either without limitation of time only: or with limitation. If only it hold in respect of everlastingness, then it follows it is better to be in hell fire, provided a man shall not everlastingly continue there, then to have no being at all, though it be for a thousand years, not only twice told; but a thousand times over and over, and that multiplied Cubically, and yet no end of multiplication of the time of tormenting. If it be better to have no being at all then to suffer hell torments so long, then it is better to have no being at all, then to suffer hell torments half so long: For no reason can be given to the contrary; In a word it will follow, that it were better to have no being, then to suffer hell torments one hour, or half an hour, or a quarter, or a minute, or half a minute. For no reason can define the bounds within which it will be better to suffer the pains of hell fire, then to be turned into nothing, and beyond which it will be worse. But M. Mason saith secondly. This Scripture cannot in reason be thus expounded: And ⟨p. 41⟩he gives his reason for it: Because it is an argument and ground by which Christ declareth the greatness or truth of the misery of Judas: and I pray let every sober man judge, whether this be not a sufficient amplification of that misery, that they shall wish they had never been, or that they might be turned into nothing, rather then suffer such torments. How many prefer death before this worlds misery, and so go on to destroy themselves; will it therefore follow that death indeed, though it should be an utter abolition of man, is not so bad as to suffer the miseries of this world.
Againe consider, take Gabriel the Arch-Angell most holy as a creature, and let every sober man judge, whether it were better for him not to be, then being holy as he is to be tormented in hell fire. I should think that albeit God should torment me with hell fiire yet if he should preserve my soule from sinne & in the love of him out of the sense of his love towards me, I should have infinitly more cause to rejoyce then to complain, how weak soever I am at this present. Thirdly, if it be better and more desirable to have no being at all, then to be in hell fire; then this is to be uderstood of hell fire, either without limitation of time only: or with limitation. If only it hold in respect of everlastingnesse, then it followes it is better to be in hell fire, provided a man shall not everlastingly continue there, then to have no being at all, though it be for a thousand yeares, not only twise told; but a thousand times over and over, and that multiplied Cubically, and yet no end of multiplication of the time of tormenting. If it be better to have no being at all then to suffer hell torments so long, then it is better to have no being at all, then to suffer hell torments halfe so long: For no reason can be given to the contrary; In a word it will follow, that it were better to have no being, then to suffer hell torments one houre, or halfe an howre, or a quarter, or a minute, or halfe a minute. For no reason can define the bounds within which it will be better to suffer the paines of hell fire, then to be turned into nothing, and beyond which it will be worse. But M. Mason saith secondly. This Scripture cannot in reason be thus expounded: And