A64002:771
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.
2. The second is, that their inevitable destination to destruction, is under show of the contrary: the Devils as they are decreed to damnation, so they know it, but men even those that are appointed unto wrath, are yet fed up with hopes of salvation. Is it possible that a man in his right wits should so miserably forget, and so shamefully carry himself? Doth not he himself maintain that all reprobates are from everlasting appointed to eternal death? It may be his meaning is, that no reprobate is appointed to eternal death until his death; so making Gods decrees temporal, and denying them to be eternal. But if this be his opinion, what Arminian or Remonstrant concurs with him in this? But if reprobation and election be eternal; how do we feed reprobates up with the hope of salvation, more then he himself? Doth he think none but the elect are his heirs? (for I do not know whether he may run, and whether his shallow wits may carry him: whether to the dreaming of an universal election with Huberus.) And doth he not feed up all his hearers with hope of salvation as well as we? And how do we feed them up with hopes of salvation? Do we feed our hearers with any other hopes of salvation, then are builded upon faith and repentance, and final perseverance therein? And do we not strike them as well with the terrors of God, and fears of damnation, in case they do not believe in Christ, or not break off their sins by repentance? And doth not he the like? Or if he hath good grounds of hope, that all and every one that hears him, is or may be an elect of God, why may not we or any other Minister, have as good grounds as he for such an hope? But what doth he mean so superficially to presume, that we teach that men do not perish, defectu misericordiae divinae, but defectu voluntatis propriae? Why should he so confidently presume, that we should teach such contradiction to the doctrine of Augustine, who professeth expressly of many, that they perish non tam quia ipsi servari nolint, 1quam quia Deus non vult. As is apparent of all Infants that perish in original sin, out of the Church of God: Nay why should he presume of all us to be stricken with the same spirit either of infatuation or obstinacy, as to Preach a Doctrine so directly contrary to the holy doctrine of Saint Paul, professing, that God hath mercy on whom he will, &c.
2. The second is, that their inevitable destination to destruction, is under shew of the contrary: the Devills as they are decreed to damnation, so they know it, but men even those that are appointed unto wrath, are yet fed up with hopes of salvation. Is it possible that a man in his right witts should so miserably forget, and so shamefully carry himselfe? Doth not he himselfe maintain that all reprobates are from everlasting appoynted to eternall death? It may be his meaning is, that no reprobate is appoynted to eternall death untill his death; so making Gods decrees temporall, and denying them to be eternall. But if this be his opinion, what Arminian or Remonstrant concurres with him in this? But if reprobation and election be eternall; how doe we feed reprobates up with the hope of salvation, more then he himselfe? Doth he think none but the elect are his heares? (for I doe not know whether he may run, and whether his shallow witts may carry him: whether to the dreaming of an universall election with Huberus.) And doth he not feed up all his hearers with hope of salvation as well as we? And how doe wee feed them up with hopes of salvation? Doe we feed our hearers with any other hopes of salvation, then are builded upon faith and repentance, and finall perseverance therein? And doe we not strike them as well with the terrours of God, and fears of damnation, in case they doe not believe in Christ, or not break off their sinnes by repentance? And doth not he the like? Or if he hath good grounds of hope, that all and every one that hears him, is or may be an elect of God, why may not we or any other Minister, have as good grounds as he for such an hope? But what doth he mean so superficially to presume, that we teach that men doe not perish, defectu misericordiae divinae, but defectu voluntatis propriae? Why should he so confidently presume, that we should teach such contradiction to the doctrine of Augustine, who professeth expressely of many, that they perish non tam quia ipsi servari nolint,