A64002:703
A64002:703
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.
2. It is also compared with the affection of a Father to his Son, of a tender mother to her child, and of the most affectionate brute creatures to their young ones, and set above them all. It goes beyond a Fathers affection to his Sonne. Matth. 7. 11. If you that are evil, can give good gifts to your children, how much more will your heavenly Father give good things to them that ask him? What doth this [quando magis] imply? but that Gods love outstrips a Fathers? and so it doth a Mothers too, Isai. 49. 15. Can a Woman forget her sucking child, that she should not have compassion on the Son of her womb? yea she may forget, yet will I not forget thee. Women are compassionate towards their Children, because they are the fruit of their wombs, and are a part of themselves: but most indulgent are they toward those children to whom they are Nurses, as well as Mothers, to their sucking children: and yet Women may forget their children, their sucking children: but as for God, he can never forget his children. And as if those comparisons were too small to express Gods affection to his creatures, he proceeds farther, and compares himself, with one of the most affectionate Females among unreasonable 1creatures, the [Hen] Math. 23. 37. O Jerusalem Jerusalem, how oft would I have gathered thee, as a Hen gathereth her chicken under her wings? No bird (saith August.) expresseth such tender love to her ⟨p. 129⟩young ones, as the Hen doth. Videmus nidificare Passeres quoslibet, ante oculos nostros, herundines, circonias, columbas quotidie videmus nidificare, quos nisi quando in nidis videmus, parentes esse non agnoscimus. Gallina vero sic infirmatur in pullis suis, ut etiamsi ipsi pulli non sequantur, filios non videas, matrem tamen intelliges: Ita fit alis demissis, plumis hispida, voce rauca, omnibus membris demissa & abjecta, ut (quemadmo dum dixi) et si filios non videas matrem tamen intelligas. No Fowls discover themselves to be Mothers, so much as Hens do: others when we see them in their nest with their young, we know them to be Mothers, but no way else: but the Hen discovers her self to be so, even then when her Chickens do not follow her, her feathers stand up, her wings hang down, she clocks mournfully, and goes feebly; so that we may know her to be a Mother, when yet we cannot see her brood.
2. It is also compared with the affection of a Father to his Sonne, of a tender mother to her child, and of the most affectionate brute creatures to their young ones, and set above them all. It goes beyond a Fathers affection to his Sonne. Matth. 7. 11. If you that are evill, can give good gifts to your children, how much more will your heavenly Father give good things to them that aske him? What doth this [quando magis] imply? but that Gods love outstrips a Fathers? and so it doth a Mothers too, Isai. 49. 15. Can a Woman forget her sucking child, that she should not have compassion on the Sonne of her wombe? yea she may forget, yet will I not forget thee. Women are compassionate towards their Children, because they are the fruit of their wombes, and are a part of themselves: but most indulgent are they toward those children to whom they are Nurses, as well as Mothers, to their sucking children: and yet Women may forget their children, their sucking children: but as for God, he can never forget his children. And as if those comparisons were too small to expresse Gods affection to his creatures, he proceeds farther, and compares himselfe, with one of the most affectionate Females among unreasonable 1creatures, the [Hen] Math. 23. 37. O Jerusalem Jervsalem, how oft would I have gathered thee, as a Hen gathereth her chicken under her wings? No bird (saith August.) expresseth such tender love to her ⟨p. 129⟩young ones, as the Hen doth. Videmus nidificare Passeres quoslibet, ante oculos nostros, herundines, circonias, columbas quotidie videmus nidificare, quos nisi quando in nidis videmus, parentes esse non agnoscimus. Gallina vero sic infirmatur in pullis suis, ut etiamsi ipsi pulli non sequantur, filios non videas, matrem tamen intelliges: Ita fit alis demissis, plumis hispida, voce rauca, omnibus membris demissa & abjecta, ut (quemadmo dum dixi) et si filios non videas matrem tamen intelligas. No Fowles discover themselves to be Mothers, so much as Hennes doe: others when we see them in their nest with their young, we know them to be Mothers, but no way else: but the Hen discovers her selfe to be so, even then when her Chickens doe not follow her, her feathers stand up, her wings hang downe, she clocks mournfully, and goes feebly; so that we may know her to be a Mother, when yet we cannot see her brood.
He hath also such another speech in another place, and concludes it with these Words, Quare ergo Dominus, nisi propter 1hoc, Gallina esse voluit, in sanctâ Scripturâ dicens. O Jerusalem, Jerusalem, quoties volui te congregare ut gallina, &c. Our Lord and Saviour did therefore compare himself to a Hen, rather then any other creature, because of her singular expressions of love to her young ones, even when they are out of her sight.
He hath also such another speech in another place, and concludes it with these Words, Quare ergo Dominus, nisi propter 1hoc, Gallina esse voluit, in sanctâ Scripturâ dicens. O Jerusalem, Jerusalem, quoties volui te congregare ut gallina, &c. Our Lord and Saviour did therefore compare himselfe to a Hen, rather then any other creature, because of her singular expressions of love to her young ones, even when they are out of her sight.
By these things we see how highly the Scriptures speak of Gods mercy, especially in the expressions of it to Mankind; To which testimonies let me add these few more, Psal. 8. 4. Lord what is man that thou art mindful of him, &c. Prov. 8. 31. In the children of men did the wisdom of God delight himself, when the foundations of the earth were appointed. He took not the nature of Angels but the seed of Abraham. Heb. 2. 16. When the bountifulness and love of God our Saviour toward man appeared. Tit. 3. 4. ([Greek or Hebrew]) the original word is: where do we read of [Greek or Hebrew] or [Greek or Hebrew]. More merciful is God to man, then to all other creatures.
By these things we see how highly the Scriptures speak of Gods mercy, especially in the expressions of it to Mankind; To which testimonies let me adde these few more, Psal. 8. 4. Lord what is man that thou art mindfull of him, &c. Prov. 8. 31. In the children of men did the wisdome of God delight himselfe, when the foundations of the earth were appoynted. He took not the nature of Angells but the seed of Abraham. Heb. 2. 16. When the bountifulnesse and love of God our Saviour toward man appeared. Tit. 3. 4. (〈non-Latin alphabet〉) the originall word is: where doe we read of 〈non-Latin alphabet〉 or 〈non-Latin alphabet〉. More mercifull is God to man, then to all other creatures.
With such a mercy cannot stand such a decree; absolute Reprobation being once granted, we may (me thinks) more properly call God a Father of cruelties, then of mercies, and [hatred then of love:] and the Devils names, [Satan and [Greek or Hebrew]] an adversary, a destroyer may be fitter for him then [Greek or Hebrew] a Saviour; which I tremble to think. Doth mercy please him, when he of his own will only hath made such a decree, as shows far more severity towards poor men, then mercy? Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sin once committed, hath shut up the greater part of men under invincible unbelief and damnation? Is his mercy abundant, doth it extend it self farther then justice, when it is tacked up so short, limited to a few chosen ones, when 100 for one at least, (take in all parts of the World) are unavoidably cast away, out of his only will and pleasure? Or doth his love pass knowledge, when we see daily greater love then this in men and other creatures? What Father and Mother (that have not only cast off Fatherhood and Motherhood, but humanity too) (so the Authors Copy hath it) would determine their children to certain death, or to cruel torments worse then death, for one only offence, and that committed too, not by them in their own persons, but by some other, and only imputed unto them? How much less would they give themselves to beget Children, and bring them forth, that they might bring them to the rack, fire, gallows, and such like tortures and deaths?
With such a mercy cannot stand such a decree; absolute Reprobation being once granted, we may (me thinks) more properly call God a Father of cruelties, then of mercies, and [hatred then of love:] and the Devills names, [Satan and 〈non-Latin alphabet〉] an adversary, a destroyer may be fitter for him then 〈non-Latin alphabet〉 a Saviour; which I tremble to think. Doth mercy please him, when he of his own will only hath made such a decree, as shewes farre more severity towards poore men, then mercy? Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sinne once committed, hath shut up the greater part of men under invincible unbelief and damnation? Is his mercy abundant, doth it extend it selfe farther then justice, when it is tackt up so short, limited to a few chosen ones, when 100 for one at least, (take in all parts of the World) are unavoidably cast away, out of his only will and pleasure? Or doth his love passe knowledge, when we see daily greater love then this in men and other creatures? What Father and Mother (that have not only cast off Fatherhood and Motherhood, but humanity too) (so the Authors Copy hath it) would determine their children to certain death, or to cruell torments worse then death, for one only offence, and that committed too, not by them in their own persons, but by some other, and only imputed unto them? How much lesse would they give themselves to beget Children, and bring them forth, that they might bring them to the rack, fire, gallowes, and such like tortures and deaths?
But to deliver things a little more closely. Four things (in my conceit) being well and distinctly considered, do make it apparent, that this decree is incompatible with Gods mercy.
But to deliver things a little more closely. Foure things (in my conceit) being well and distinctly considered, doe make it apparent, that this decree is incompatible with Gods mercy.
1. That Adams sin was the sin of mans nature only, and no mans personal transgression but Adams; it was neither committed, nor consented to by any of his posterity in their own persons.
1. That Adams sinne was the sinne of mans nature only, and no mans personall transgression but Adams; it was neither committed, nor consented to by any of his posterity in their own persons.
2. That it was the sin of our nature, not by generation, for then the sins of our Grand-fathers and Fathers, would be our sins also, because we come from them: and they would be our sins so much the more, by how much nearer we are to the stock, from which we do immediately spring, then to the first root and common Father of Mankind. It is the sin of our nature by imputation only, it was Gods will that he should stand up for a public person, and that in him all men should stand or fall. This is generally granted by Divines, and particularly by that excellent servant of God M. Calvin. Neque enim factum est (saith he) ut a salute exciderant ommes unius parentis culpâ. And a little after (he saith) Hoc cum naturae nequeat ascribi, ab admirabili Dei consilio profectum esse minimè obscurum est. And a little after, thus: unde factum est, ut tot gentes uvà cum earum liberis, infantibus, aeterna morte involveret lapsus Adae absque remedio, nisi quia Deo it à visum est.
2. That it was the sinne of our nature, not by generation, for then the sinnes of our Grand-fathers and Fathers, would be our sinnes also, because we come from them: and they would be our sinnes so much the more, by how much nearer we are to the stock, from which we doe immediatly spring, then to the first root and common Father of Mankind. It is the sinne of our nature by imputation only, it was Gods will that he should stand up for a publique person, and that in him all men should stand or fall. This is generally granted by Divines, and particularly by that excellent servant of God M. Calvin. Neque enim factum est (saith he) ut a salute exciderant ommes unius parentis culpâ. And a little after (he saith) Hoc cum naturae nequeat ascribi, ab admirabili Dei consilio profectum esse minimè obscurum est. And a little after, thus: unde factum est, ut tot gentes uuà cum earum liberis, infantibus, aeterna morte involveret lapsus Adae absque remedio, nisi quia Deo it à visum est.
3. That God did pardon it in Adam, who did actually and voluntarily commit it in his own person.
4. That Christ came into the World to take away peccatum mundi, the sin of the World. Joh. 1. 29. That God either did or might have satisfied his wronged justice in the blood of the Covenant for all man kind, and without any impeachment to justice, might have opened a way of Salvation to all and every man.
4. That Christ came into the World to take away peccatum mundi, the sinne of the World. Ioh. 1. 29. That God either did or might have satisfied his wronged justice in the blood of the Covenant for all man kind, and without any impeachment to justice, might have opened a way of Salvation to all and every man.
These things being well considered, will make no man (I think) to conclude in his thoughts, that if there be any such decree, God is not merciful to man at all: much less is he more merciful (supposing this decree) to men, then he is to other creatures, but more sharp and severe then he is to other creatures, to the Devils themselves.
These things being well considered, will make no man (I think) to conclude in his thoughts, that if there be any such decree, God is not mercifull to man at all: much lesse is he more mercifull (supposing this decree) to men, then he is to other creatures, but more sharpe and severe then he is to other creatures, to the Devills themselves.
1. To other creatures, because the most of men are determined by his omnipotent decree, to such a being, as is a thousand times worse then no being at all; whereas other creatures, even the basest of them, though they perhaps have but a contemptible being, yet they have such a being as is much better then no being at all: it is far better not to be at all, then to be eternally miserable without any possibility of the contrary: for so saith our Saviour speaking of Judas: It had been good for that man if he never had been borne. Men would not have accepted of life and being, when first they entered 1upon possession of it, if they had known upon what hard conditions it was to be tendered, and that it was to be charged with such an interest, as can no ways be recompensed by the benefits of life; or (did men firmly believe this decree) they would at adventure, with Job, curse their birth-day, be willingly released from the right of creatures, and desire that their immortal souls might vanish into nothing. What Minutius saith of Pagans, might be truly affirmed of men in general; Malunt extingui 2penitus, quam ad supplicia reparari. Nay Parents out of pity to their Children, would wish that ⟨p. 130⟩they might be borne Snakes and Toads, rather then men; and creatures, whose being shall at last be resolved into nothing, rather then immortal Spirits.
1. To other creatures, because the most of men are determined by his omnipotent decree, to such a being, as is a thousand times worse then no being at all; whereas other creatures, even the basest of them, though they perhaps have but a contemptible being, yet they have such a beeing as is much better then no being at all: it is farre better not to be at all, then to be eternally miserable without any possibility of the contrary: for so saith our Saviour speaking of Judas: It had been good for that man if he never had been borne. Men would not have accepted of life and being, when first they entred 1upon possession of it, if they had known upon what hard conditions it was to be tendred, and that it was to be charged with such an interest, as can no waies be recompensed by the benefits of life; or (did men firmely believe this decree) they would at adventure, with Job, curse their birth-day, be willingly released from the right of creatures, and desire that their immortall soules might vanish into nothing. What Minutius saith of Pagans, might be truly affirmed of men in generall; Malunt extingui
2. Then to the very Devils also, who are set forth in Scripture, to be the greatest spectacles of Gods wrath, and ireful severity. In one thing this decree makes most men and Devils equal, Utrisque desperata salus, they are both sure to be damned; but in three things men are in a far worse condition by it.
2. Then to the very Devills also, who are set forth in Scripture, to be the greatest spectacles of Gods wrath, and irefull severity. In one thing this decree makes most men and Devills equall, Utrisque desperata salus, they are both sure to be damned; but in three things men are in a farre worse condition by it.
1. In their appointment to Hell, not for their own proper personal sins, for which the Devils suffer, but for the sins of another man, made theirs only By Gods order and pleasure.
1. In their appoyntment to Hell, not for their own proper personall sinnes, for which the Devills suffer, but for the sinnes of another man, made theirs only By Gods order and pleasure.
2. In their inevitable destination to destruction, under a show of the contrary. The Devils, as they are decreed to damnation, so they know it, they expect it, they look for no other: but men, even those that are appointed unto wrath, are yet fed up with hopes of Salvation, and made to believe that the whole business is put into their hands; so as that if they do perish, it is not [defectu misericordiae] because God hath no mercy on them, but [defeclu voluntatis propriae,] because they will not be saved, when yet there is no such mercy. Now if it be worse to be deluded in misery, then simply to be miserable, then the condition of men in this respect, is made by this decree to be worse then the state of Devils.
2. In their inevitable destination to destruction, under a shew of the contrary. The Devills, as they are decreed to damnation, so they know it, they expect it, they look for no other: but men, even those that are appoynted unto wrath, are yet fed up with hopes of Salvation, and made to believe that the whole businesse is put into their hands; so as that if they doe perish, it is not [defectu misericordiae] because God hath no mercy on them, but [defeclu voluntatis propriae,] because they will not be saved, when yet there is no such mercy. Now if it be worse to be deluded in misery, then simply to be miserable, then the condition of men in this respect, is made by this decree to be worse then the state of Devills.
3. In their obligation to believe, and the aggravation of their punishment by not believing. The Devils, because they must be damned, are not commanded to believe in Christ, nor is their punishment increased by not believing: but poor men, who (by this decree) can scape Hell no more then the Devils, must yet be tied to believe in Christ, and must have their torments increased if they believe not. These things being so (I think) I may conclude that this decree of absolute reprobation overthrows the mercy of God in general, and toward mankind.
3. In their obligation to believe, and the aggravation of their punishment by not believing. The Devills, because they must be damned, are not commanded to believe in Christ, nor is their punishment encreased by not believing: but poore men, who (by this decree) can scape Hell no more then the Devills, must yet be tied to believe in Christ, and must have their torments encreased if they believe not. These things being so (I think) I may conclude that this decree of absolute reprobation overthrowes the mercy of God in generall, and toward mankind.
Nor doth that quiet my mind, which is usually answered to these objections; viz. That God by this decree, doth fully manifest his justice and his mercy too; his justice towards the Reprobates, and his mercy toward the chosen vessels: and that it is necessary that his decrees shall be so ordered, as that both these may be clearly manifested by them. This (I say) doth not satisfy; for,
Nor doth that quiet my mind, which is usually answered to these objections; viz. That God by this decree, doth fully manifest his justice and his mercy too; his justice towards the Reprobates, and his mercy toward the chosen vessells: and that it is necessary that his decrees shall be so ordered, as that both these may be clearly manifested by them. This (I say) doth not satisfy; for,