A64002:1098
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.
DISCOURSE. SECT. III.
TO be exercised in fruitless affairs, it is both a folly and a misery. 1. A folly, for, de necessari is nemo sapiens deliberate, saith the Philosopher. And our Saviour speaking of things above our power; Cur estis solliciti? saith he to his Disciples, Mat. 6. 27. Luke 12. 25, 26. Why take ye thought about such things? Which is as much as if he had said, It is an argument of folly in you, to trouble your selves about such things, as lye not in your liberty. 2. A misery in the opinions of all men, as the fable of Sisyphus implies, who (as the Poets feign) is punished for his robberies in hell, with the rolling of a great stone to the top of a sharp hill, where it cannot rest, but presently comes tumbling down again. The Moral of that fable is, that it is a torment, and a torment fit for Hell; for a man to be set about any work that is fruitless and vain. Men will rather be exercised in high and hard employments, that produce proportionable ends; then pick straws, play with feathers, or with Domitian, spend their time in flapping or killing of flies, or do any other easy works, which end in nothing but air and emptiness, except they be fools or self-tormentors. And therefore when Balaam once saw that the Lord had fully determined to bless Israel, and that all his Sorceries could not effect the contrary; he presently gave over, and set no more enchantments; And reason teacheth every man to do the like.
TO be exercised in fruitlesse affaires, it is both a folly and a misery. 1. A folly, for, de necessari is nemo sapiens deliberat, saith the Philosopher. And our Saviour speaking of things above our power; Cur estis solliciti? saith he to his Disciples, Mat. 6. 27. Luke 12. 25, 26. Why take ye thought about such things? Which is as much as if he had said, It is an argument of folly in you, to trouble your selves about such things, as lye not in your liberty. 2. A misery in the opinions of all men, as the fable of Sysiphus implies, who (as the Poets feigne) is punished for his robberies in hell, with the rolling of a great stone to the top of a sharpe hill, where it cannot rest, but presently comes tumbling downe againe. The Morall of that fable is, that it is a torment, and a torment fit for Hell; for a man to be set about any worke that is fruitlesse and vaine. Men will rather be exercised in high and hard imployments, that produce proportionable ends; then pick strawes, play with feathers, or with Domitian, spend their time in flapping or killing of flies, or doe any other easy workes, which end in nothing but ayre and emptinesse, except they be fooles or selfe-tormentors. And therefore when Balaam once saw that the Lord had fully determined to blesse Israell, and that all his Sorceries could not effect the contrary; he presently gave over, and set no more enchantments; And reason teacheth every man to doe the like.