A64002:1343
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 though Jacob at the first believed not the report, they made to be true, yet neither is it said, or likely, that he believed it to be false. But the Text saith, his heart failed him, denoting a condition between hope and fear, as the Geneva noteth in the Margin. As for Thomas his incredulity, which he ascribeth unto a temptation; 1he may as well ascribe the infidelity of Turks & Jews unto a temptation. The person tempted here represented doth not say (I hope) as Thomas did, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into 2his side I will not believe it. And what power do Arminians attribute unto temptation, do they ascribe more unto it, then to the operation of God which with them extends no farther then this, as touching grace, then to excite them to believe, which yet they may resist if they will? And may they not also resist the Devils temptations if they will? Especially considering that in persuading them that they are Reprobates the Devil proceeds upon no ground, which is not common to every one of Gods elect, when he saith They will not believe any thing that is said for their comfort, till it be made so apparent that they have nothing to say to the contrary. It seems this Author hath had some extraordinary experience of the condition of persons tempted, ⟨p. 295⟩I had thought the condition of persons (not tempted only, but) giving way to the temptation, had been for the most part unreasonable, until it pleaseth God to bring them to their right wits: and like as fears property is to betray the succours that reason offereth; so is the Devils practice to take them off from attending that to they cannot answer, and holding them to their uncomfortable conclusions, in despite of the weakness of their own premises and strength of contrary principles; Excepting the case of fining against the Holy Ghost, which was the case of Francis Sptra, and accordingly his conclusions were most true as his premises strong; and his comforters had little or nothing to say to the contrary. And in such a case the only course to quench the fiery darts of desperation, is to enquire diligently about the matter of fact, whether he hath committed any such sin as he layeth to his charge;