A64002:1711
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.
Tiberius as Suetonius reports, having a purpose to put the two sons of Germanicus, Drusius and Nero, to death used sundry cunning contrivances to draw them to revile him, that reviling him they might be put to death; and herein is justly censured for great hypocrisy. And so if God having appointed men by his absolute will to inevitable perdition, do decree that they shall sin that so they may be damned for those sins, which he decreeth, and draweth them into; he dissembleth, because he slaughtereth them under pretext of justice for sin, but yet for such sins only as he hath by his eternal counsel appointed as the means of their ruin. ⟨p. 111⟩3. Want of mercy in an high degree, as if he did so delight in blood, that rather then he will not destroy mens souls, he will have them live and dye in sin, that he may destroy them, like to those Pagan Princes of whom Justin Martyr Apol: 2, two or three leaves from the beginning saith, They are afraid that all should be just least they should have none to punish. But this is the disposition of Hang-men rather then of Good Princes: And therefore far be those foul enormities, and in particular this latter from the God of truth and Father of mercies. And thus notwithstanding these distinctions, it is in my conceit most evident that the rigid and upper way makes God the Author of mens sins, as well as punishment. And so much for the first general inconvenience, which ariseth from this opinion, namely the dishonour of God.
Tiberius as Suetonius reports, having a purpose to put the two sonnes of Germanicus, Drusius and Nero, to death used sundry cunning contrivances to draw them to revile him, that reviling him they might be put to death; and herein is justly censured for great hypocrisie. And so if God having appointed men by his absolute will to inevitable perdition, doe decree that they shall sinne that so they may be damned for those sins, which he decreeth, and draweth them into; he dissembleth, because he slaughtereth them under pretext of justice for sinne, but yet for such sins only as he hath by his eternall counsell appointed as the meanes of their ruine. ⟨p. 111⟩3. Want of mercy in an high degree, as if he did so delight in bloud, that rather then he will not destroy mens soules, he will have them live and dye in sinne, that he may destroy them, like to those Pagan Princes of whom Justin Martyr Apol: 2, two or three leaves from the beginning saith, They are afraid that all should be just least they should have none to punish. But this is the disposition of Hang-men rather then of Good Princes: And therefore farre be those foule enormities, and in particular this latter from the God of truth and Father of mercies. And thus notwithstanding these distinctions, it is in my conceit most evident that the rigid and upper way makes God the Authour of mens sins, as well as punishment. And so much for the first generall inconvenience, which ariseth from this opinion, namely the dishonour of God.