A64002:760
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.
1. He undertakes to show, that God is not so merciful to men as to brute creatures; most men are determined by Gods omnipotent decree, to such a being as is a thousand times worse then no being at all. To let pass the absurdity of the comparison, comparing things incomparable, to wit, being with no being; and ascribing a betterness to no being, which is as much as to ascribe a better being to no being. Doth not he himself acknowledge that as the elect are but few amongst them that are called, so the number of Reprobates, is far greater then the number of the Elect? Doth not himself maintain, that God hath determined all reprobates (that is the most of men) by his omnipotent decree, to such a being as is a thousand times worse then no being at all, according to his judgement, and that this determination Divine is everlasting? or though he dare not in plain terms deny, that God hath determined most of men to damnation. Doth he not here bewray the disposition of his heart, namely, either to maintain that Gods decrees are not everlasting, nor determined concerning men, until their deaths, or that they are of a revocable nature? Or will he fly to the qualification of the Divine decree here mentioned, and say that albeit the most part of men are destinated to damnation by the decree divine, yet not by an omnipotent decree? I guess his meaning is not by an absolute, but by a conditional decree; for as for any distinction of Divine decrees, into decrees omnipotent, I never yet read or heard; but this Gentleman being of a phrasifying spirit, we must permit him sometimes to overlash, otherwise we shall not have occasion to say of him, as Augustus said sometimes of Haterius, Haterius noster sufflaminandus est. But if by a conditional decree only, God hath reprobated those whom he hath reprobated, then the decrees of reprobation cannot be eternal, but must needs be temporal; for res conditionata, the thing conditionated cannot exist before the condition it self (whereupon it depends) hath existence. Now the condition of reprobation is merely temporal, to wit, final perseverance in infidelity or impenitency.
1. He undertakes to shew, that God is not so mercifull to men as to bruit creatures; most men are determined by Gods omnipotent decree, to such a being as is a thousand times worse then no being at all. To let passe the absurdity of the comparison, comparing things incomparable, to wit, being with no being; and ascribing a betternesse to no being, which is as much as to ascribe a better being to no being. Doth not he himselfe acknowledge that as the elect are but few amongst them that are called, so the number of Reprobates, is farre greater then the number of the Elect? Doth not himselfe maintaine, that God hath determined all reprobates (that is the most of men) by his omnipotent decree, to such a being as is a thousand times worse then no being at all, according to his judgement, and that this determination Divine is everlasting? or though he dare not in plain tearmes deny, that God hath determined most of men to damnation. Doth he not here bewray the disposition of his heart, namely, either to maintaine that Gods decrees are not everlasting, nor determined concerning men, untill their deaths, or that they are of a revocable nature? Or will he fly to the qualification of the Divine decree here mentioned, and say that albeit the most part of men are destinated to damnation by the decree divine, yet not by an omnipotent decree? I guesse his meaning is not by an absolute, but by a conditionall decree; for as for any distinction of Divine decrees, into decrees omnipotent, I never yet read or heard; but this Gentleman being of a phrasifying spirit, we must permit him sometimes to overlash, otherwise we shall not have occasion to say of him, as Augustus said sometimes of Haterius, Haterius noster sufflaminandus est. But if by a conditionall decree only, God hath reprobated those whom he hath reprobated, then the decrees of reprobation cannot be eternall, but must needs be temporall; for res conditionata, the thing conditionated cannot exsist before the condition it selfe (whereupon it depends) hath exsistence. Now the condition of reprobation is meerly temporall, to wit, finall perseverance in infidelity or impenitency.