A64002:797
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.
And indeed there is no cause on mans part, why God should give him grace, but there is cause enough on mans part, why God should inflict damnation on him, and yet this work of God though just, is never a whit the less free. So in damning for original sin only, though Gods constitution hereof be just, yet is it never a whit the less free; and though it be free, yet it is never a whit the less just: And like as damnation is inflicted on final impenitents, sola Dei constitutione, only by virtue of this constitution Divine, whosoever repents not of his sin shall be damned; (for it is apparent, God might have annihilated them, had it so pleased him) yet is it never a whit the less just. In like sort it is by the sole constitution of God, that original sin is propagated to all men, Christ excepted. for God could have derived mankind from another stock after Adams fall: and as he doth regenerate men usually by his word, so he might if it pleased him, in their very conception give them his spirit, and those supernatural graces, whereof Adam was deprived by sin: yet the propagation of sin from Adam to posterity. is never a whit the less just; no nor any whit the less natural; like as the whole course of nature, depends upon the alone constitution of God. But when I say that God can without respect of sin, inflict any torment upon his creature, this is delivered of power absolute. This power the Lord did execute upon his own son: for what was his sin? Was he not the spotless lamb of God? Yet what agonies did he suffer in the garden, what torments and terrors upon the cross, when he cried out My God, my God, Why hast thou forsaken me? But the ⟨p. 151⟩like power he doth not execute on us, only he gives us authority to exercise the like power over other creatures: if the powder of an Hare burnt alive in an Oven, be found to be wholesome for us, he gives us leave thus to deal with him, and the like: yet have not these creatures sinned either against God, or against us. Of this absolute power of God, I have discoursed more sparingly in the place cited by him, Lib. 1. p. 2. De Electione, digres. 3. If this Author hath any mind to except against it, either in whole or in part, he might have tried his strength, and not contented himself, with showing his teeth only.
And indeed there is no cause on mans part, why God should give him grace, but there is cause enough on mans part, why God should inflict damnation on him, and yet this work of God though just, is never a whit the lesse free. So in damning for originall sinne only, though Gods constitution hereof be just, yet is it never a whit the lesse free; and though it be free, yet it is never a whit the lesse just: And like as damnation is inflicted on finall impenitents, sola Dei constitutione, only by vertue of this constitution Divine, whosoever repents not of his sinne shall be damned; (for it is apparent, God might have annihilated them, had it so pleased him) yet is it never a whit the lesse just. In like sort it is by the sole constitution of God, that originall sinne is propagated to all men, Christ excepted. for God could have derived mankind from another stock after Adams fall: and as he doth regenerate men usually by his word, so he might if it pleased him, in their very conception give them his spirit, and those supernaturall graces, whereof Adam was deprived by sinne: yet the propagation of sinne from Adam to posterity. is never a whit the lesse just; no nor any whit the lesse naturall; like as the whole course of nature, depends upon the alone constitution of God. But when I say that God can without respect of sinne, inflict any torment upon his creature, this is delivered of power absolute. This power the Lord did execute upon his own sonne: for what was his sinne? Was he not the spotlesse lamb of God? Yet what agonies did he suffer in the garden, what torments and terrours upon the crosse, when hee cryed out My God, my God, Why hast thou forsaken mee? But the