A64002:1623
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.
And without any desire to charm, I have showed plainly, that God doth not permit any man to sin, and finally to persevere in sin to the end that he may damn them: But that he both permits them finally in sin, and damns them for their sin, for the declaration of his wrath and power on them; and also that he may declare the riches of his glory, upon the vessels of his mercy, whom he hath prepared unto glory: If he put a difference between permission of sin, and a will that they shall sin; I would entreat him not to stumble at this. For what difference between God's will to permit man to sin, and to will that man shall sin by his permission: And the tragical acts committed on the holy Son of God by Herod and Pilate, the Gentiles and people of Israel, the Apostles say not they were permitted by God, but that they were predetermined by the hand and counsel of God. Mr. Moulin's 1care is to avoid harsh expressions; & it is a commendable care. For why should we causelessly expose the truth of God to be the worse thought of, and provoke men to stumble at it by unnecessary harshness? Yet I find the Scripture it self delivered by the holy Prophets and Apostles is nothing so scrupulous. Malim dicere, saith Mr. Moulin, I had rather say, Deum non decrevisse dare alicui gratiam, quâ convertatur & credat; that God hath 2decreed not to give some one grace whereby to be converted and believe; quâm dicere eum decrevisse ut homo sit incredulus & impoenitens, then to say God hath decreed that man should be incredulous and impenitent. And he gives his reason thus. Vox enim decernendi aptior est ad ea designanda, quae Deus statuit facere, quàm ea quibus statuit non mederi. For to decree is fitter to denote such things as God hath purposed to do, then such things as he hath purposed not to cure. And indeed the Ancients in this sense take the word predestination, to be only of such things as God himself purposed to work; as Grace and Glory, and the damnation of impenitent sinners. But if God decrees not to cure impenitency and infidelity in some; judge whether upon this ground. it may not well be said, that God decrees that the impenitency and infidelity of some shall continue uncured And Mr. Moulin confesseth that God decreed that the Jews should put Christ to death.
And without any desire to charme, I have shewed plainly, that God doth not permit any man to sinne, and finally to persevere in sin to the end that he may damnethem: But that he both permits them finally in sin, and damnes them for their sinne, for the declaration of his wrath and power on them; and also that he may declare the riches of his glory, upon the vessells of his mercy, whom he hath prepared unto glory: If he put a difference between permission of sinne, and a will that they shall sinne; I would entreate him not to stumble at this. For what difference between God's will to permit man to sinne, and to will that man shall sin by his permission: And the tragicall acts committed on the holy Son of God by Herod and Pilate, the Gentiles and people of Israel, the Apostles say not they were permitted by God, but that they were predetermined by the hand and counsell of God. Mr. Moulin's