A64002:1527
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
The Answer to the Additions. › Part 1 › Section 6: The 6. Sect:
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.
if he saith that the suffering of hell pains for an hour, for a day, for a year doth not make a man worse, than to be turned into nothing. Let him define unto us where that proportion of time in suffering hell begins, which makes a man more miserable than to be turned into nothing Divers Divines maintain that Christ suffered hell pains for us: Will this Author say that this made him more miserable than to be turned into nothing? Had he suffered them to this very day, what hellhound will dare to say it had been better for him to be turned into nothing? If S. Austin prayed, Da Domine quod jubes & jube quod vis. Lord give me grace to do what thou commandest, & then command what thou wilt. Pelagius spited Austin for this.) May we not in like manner pray Lord give us grace to bear what thou layest upon us, & then lay upon us what thou wilt? Nay is it not Austins profession that the punishment of infants dying in Original sin is mitissima & such as they themselves would not choose to be turned into nothing, to be freed from it? And is it not in the power of God to give a man strength to bear the very pains of hell & that without sin? Did not Christ suffer them without sin, even such sorrows as the Greek Church professed in their Liturgy to be unknown sorrows, as Bishop Andrews sometimes observed in a passion sermon of his? And if it be in the power of God to enable a man to bear the pains of hell for an hour, a day, a year; is it not in his power to enable them to hold out in suffering them, & that without sin for the space of ten thousand years, & that in infinitū? Again all this while this Author takes no notice of the misery of sin, which Arminius (his well beloved) professeth to be greater than the misery of punishment. And he gives his reason for it, becuse illud bono divino, hoc humano oppositū est. That is opposite to a divine, this to ā humane good? Will he say that it is better for a man to be turned into nothing, then to rob, steal, take the name 1of God in vain, profane the Lords sabbath, to lie with another mans wife, to oppose truth against his knowledge & conscience? If this be his opinion can he plead the common consent of the world, or the common sense of man for this?
if he sayth that the suffering of hell pains for an hour, for a day, for a year doth not make a mā worse, thē to be turned into nothing. Let him define ūnto us where that proportiō of time in suffering hell begins, which makes a mā more miserable thē to be turned into nothing Divers Divines maintain that Christ suffered hel pains for us: Wil this Author say that this made him more miserable thē to be turned into nothing? Had he suffered thē to this very day, what helhound wil dare to say it had been better for him to be turned into nothing? If S. Austin prayed, Da Domine quod jubes & jube quod vis. Lord give me grace to do what thou cōmmādest, & thē cōmand what thou wilt. Pelagius spighted Austin for this.) May we not in like māner pray Lord give us grace to bear what thou layest upon us, & then lay upon us what thou wilt? Nay is it not Austins profession that the punishēnt of infants dying in Originall sin is mitissima & such as they thēselves would not choose to be turned into nothing, to be freed frō it? And is it not in the power of God to give a mā strength to bear the very pains of hel & that without sin? Did not Christ suffer thē without sin, even such sorrows as the Greek Church professed in their Liturgy to be unknown sorrows, as Bishop Andrews sometims observed in a passiō sermō of his? And if it be in the power of God to inable a mā to bear the pains of hel for an hour, a day, a year; is it not in his power to enable thē to hold out in suffering thē, & that without sin for the space of ten thousand years, & that in infinitū? Again al this while this Author takes no notice of the misery of sin, which Arminius (his wel beloved) professeth to be greater thē the misery of punishēnt. And he gives his reason for it, becuse illud bono divino, hoc humano oppositū est. That is opposit to a divine, this to ā humane good? Wil he say that it is better for a mā to be turned into nothing, then to rob, steale, take the nāe