A64002:589
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.
TWICE Consideration.
TWISSE Consideration.
BE it the whole lump of man-kind (if that Lettuce like his lips.) I should think by World, is meant homines in mundo degentes, men at any time living in the World without any restraint: But herehence it followeth not, that God doth not absolutely hate the greatest part of man-kind; which this Author should have proved, but he doth not; therefore I will not only deny it, but disprove it. First therefore consider, this love is only secundum Quid, in reference to mens persons, namely, so far forth as in case they believe, they shall obtain everlasting life through the Son of God: But if there were no farther love of God towards man, they might be damned, yea every Mothers son for all this. Secondly, if faith it self be a gift of God, and God gives it not to all, but to some only, and those but a few; (for even of them that are called few are chosen:) and withal if God hath absolutely decreed to bestow this grace only on a few, and deny it to the greatest part of the World, will it not manifestly follow herehence, that if absolutely to decree the denial of faith be to hate, then surely God absolutely hates the greatest part of men, notwithstanding this love here mentioned, albeit we extend it to all and every one. Therefore it became this Author to prove, that God is indifferent to give Faith to one as well as to another: and that either absolutely, whence it would follow, that all and every one, should both believe and be saved; or conditionally, and therewithal represent unto us, what that condition is, whereupon God bestows faith on one, and for the want thereof, he refuseth to bestow faith on another. This is the very critical point about the controversies of Gods decrees. Here therefore he should have showed his strength: For as for Gods purpose to damn, we willingly profess, that as God damns no man but for sin, so he purposeth to damn no man but for sin.