A64002:796
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 thing he puts upon our Divines is, That God hath determined for that sin, to cast away the far greater part of mankind for ever: and so they make God to do that by two acts, the one accompanying the other, which the other say he did by one. To which I answer, First, that if they say that God doth no more by two acts, then, the other say, God did by one, seeing I have proved that the other do no way maintain that God doth punish the righteous with the wicked, which is his immodest and unshamefac't crimination; no nor do they maintain, that God determined to damn any but for sin, and which is more then that, supposing humanum genus nondum conditum, to be the object of reprobation, yet doth it not follow, that in any moment of nature, the decree of damnation is before the consideration of sin; surely neither will it follow, by the Sublapsarian Doctrine, that God doth not decree to punish any man with damnation, but for those sins wherein he dyeth unrepented of; much less that God doth punish the righteous with the wicked, which is the crimination of this Author, proposed, I doubt, against his own conscience. Tis true, some perish only in original sin, and that justly: for if they be borne children of wrath, is it strange if they dye children of wrath? And is it not just with God to inflict eternal death on them, whom this Author professeth to be guilty of eternal death? only he saith, that God of his mere pleasure, makes them guilty of eternal death: That is his saying, not ours: For though we say original sin makes a man guilty of eternal death, by the free constitution of God; yet we say not, that this free constitution of God was made of his mere pleasure, but justo Dei judicio▪ like as whosoever believes not shall be damned, here damnation is by the free constitution of God, made the portion of unbelievers: but dares this Author infer herehence, that it is not made so justo Dei judicio? indeed God gives grace according to the mere pleasure of his will: but no wise man will say, that he damns men according to the mere pleasure of his will; for this phrase implies, that there is no cause thereof on mans part:
2. The Second thing he puts upon our Divines is, That God hath determined for that sinne, to cast away the farre greater part of mankind for ever: and so they make God to doe that by two acts, the one accompanying the other, which the other say he did by one. To which I answer, First, that if they say that God doth no more by two acts, then, the other say, God did by one, seeing I have proved that the other doe no way maintain that God doth punish the righteous with the wicked, which is his immodest and unshamefac't crimination; no nor doe they maintain, that God determined to damne any but for sinne, and which is more then that, supposing humanum genus nondum conditum, to be the object of reprobation, yet doth it not follow, that in any moment of nature, the decree of damnation is before the consideration of sinne; surely neither will it follow, by the Sublapsarian Doctrine, that God doth not decree to punish any man with damnation, but for those sinnes wherein he dyeth unrepented of; much lesse that God doth punish the righteous with the wicked, which is the crimination of this Author, proposed, I doubt, against his own conscience. Tis true, some perish only in originall sinne, and that justly: for if they be borne children of wrath, is it strange if they dye children of wrath? And is it not just with God to inflict eternall death on them, whom this Author professeth to be guilty of eternall death? only he saith, that God of his meer pleasure, makes them guilty of eternall death: That is his saying, not ours: For though we say originall sinne makes a man guilty of eternall death, by the free constitution of God; yet we say not, that this free constitution of God was made of his meer pleasure, but justo Dei judicio like as whosoever believes not shall be damned, here damnation is by the free constitution of God, made the portion of unbelievers: but dares this Author inferre herehence, that it is not made so justo Dei judicio? indeed God gives grace according to the meere pleasure of his will: but no wise man will say, that he damnes men according to the meere pleasure of his will; for this phrase implies, that there is no cause thereof on mans part: