A64002:745
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.
for how can they taste of that grace of God which they impugn, and in impugning it, how can it be but that they should be given over to ⟨p. 136⟩the curse of Gods wrath, to fill up the measure of their sin, as it is said of the Jews, to fulfil their sin alway, for the wrath of God is come upon them to the uttermost; yea and to be stricken with the spirit of giddiness also; and become like a drunken man, that erreth in his vomit, the issue whereof is to defile himself, and those that are nearest to him. Yet he trembles to think of these blasphemies; for in all this you must think his zeal is very warm, and his piety reeks. So Saul persecuted the Saints of God as blasphemers; but when God did strike him down with a light from Heaven, that he found that himself only was the blasphemer. 1 Tim. 1. Well, I am contented to consider his reeking fit.
for how can they tast of that grace of God which they impugne, and in impugning it, how can it be but that they should be given over to ⟨p. 136⟩the curse of Gods wrath, to fill up the measure of their sinne, as it is said of the Jewes, to fulfill their sinne alway, for the wrath of God is come upon them to the uttermost; yea and to be stricken with the spirit of giddinesse also; and become like a drunken man, that erreth in his vomit, the issue whereof is to defile himselfe, and those that are nearest to him. Yet he trembles to think of these blasphemies; for in all this you must think his zeale is very warme, and his piety reakes. So Saul persecuted the Saints of God as blaspheamers; but when God did strike him downe with a light from Heaven, that he found that himselfe only was the blaspheamer. 1 Tim. 1. Well, I am contented to consider his reaking fit.
Doth his mercy please him, when he hath made such a decree, as shows far more severity towards men then mercy? Why (holy Sir) Gods severity towards some, who in Scripture are called vessels of wrath, what doth it hinder Gods mercy towards his elect? Gods severity towards the Jews, did it any whit qualify Gods bountifulness towards the Gentiles? I marvel not, he holds up his discourse of Gods mercy in general, that so it might be appliable to all; this was a pretty dog-trick of his. But if Gods mercy hath his course towards his children only, as himself makes the accommodation, if God be severe towards those who are none of his, shall this any way prejudice his mercy towards them? or if he take liberty to account all Gods creatures his children by reason of creation, why doth he not extend the mercy of God to Devils also, and for shame leave off his former distinction of [Greek or Hebrew], and [Greek or Hebrew], and confess ingeniously, that tis not worth a rush. But whether he will acknowledge it or no, the Apostle plainly speaks of vessels of mercy, in distinction from vessels of wrath, and surely the course of his wrath on them, doth nothing impair the free course of his mercy toward others. But give we him leave, to breath on: 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? Now, I pray, apply this his devout interrogation unto the Angels that fell, who upon the first sin committed by them, have ever since been shut up under invincible hardness of heart, and damnation. Yet what doth this hinder his slowness of anger, which is to be understood of the execution of his wrath; not of his decree. For all the decrees of God are everlasting, nor can be otherwise. And as for the execution of wrath, the Devils themselves feel it not yet; they are reserved to the judgement of the great day; they believe and tremble; they cried out to our Saviour, art thou come to torment us before our time? Nay suppose all were to be damned to eternal death as soon as they were borne, what injustice were there in this, if so be all be found guilty of eternal death, which this Author denies not?