A64002:150
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.
Yet there is a greater power of provocation unto sin then all these, & that is by the practises of Satan, who goeth about like a roaring Lyon seeking whom he may devour. How comes he to have such liberty? Hath not God power to bind Satan for a thousand years and more if it please him? The Devils sometime besought our Saviour, that he would not send them into the deep; surely they acknowledged thereby his power to send them thither; yet he did not, though he was not ignorant, that their going about was like so many roaring lions, to devour the souls of men by provoking unto sin. As for those that Tiberius set about Drusus and Nero to provoke them, what were they comparable to the Devil and his Angels for the practising of provoking courses? But Tiberius bid his servants to provoke Drusus and Nero and not to spare: but can any say truly that we maintain that God bids the Devil to provoke this Author, or any such Arminian spirit to make such parallels as these? Yet 1 Kings 22. we read when a wicked spirit offers his service to God to entice Ahab that he might go and fall at Ramoth-Gilead, & that by becoming a lying spirit in the mouth of all his Prophets, the Lord not only accepts it, saying, Go forth and do so; but also tells him, thou shalt entice him, and shalt also prevail. That was a great deal more then was in the power of Tiberius, or his instigators, or the Devils themselves. And did not Ahab deserve as much at the hands of God? And why might not this Author and his fellows, have deserved so much at the hands of God, as to have a lying spirit put in the mouths of them, on whom they depend for resolution in points of Divinity, and that they prevail with them also? And why may not he also be thus given over to illusions to believe lies? Nay, what do we talk of desert in this? Did not the Devil provoke Eve and Adam to sin against God in Paradise? Could not God have kept the Devil off? Why did he not? Cur non intercessit & circumscriptorem colubrum cohibuit? to speak in Tertullians phrase. Doth it not manifestly appear, that it was Gods will to have them tempted, to have them provoked unto sin? & why not? Is it lawful for a man to lay a bait of gold and silver in his servants way to try his fidelity, and whether such a provocation will make a breach upon his honesty; and shall not such a course be lawful unto God?
Yet there is a greater power of provocation unto sin then all these, & that is by the practises of Satan, who goeth about like a roaring Lyon seeking whō he may devoure. How coms he to have such liberty? Hath not God power to bind Satan for a thousand years and more if it please him? The Devills sometime besought our Saviour, that he would not send them into the deep; surely they acknowledged thereby his power to send them thither; yet he did not, though he was not ignorant, that their going about was like so many roaring lyons, to devoure the soules of men by provoking unto sin. As for those that Tiberius set about Drusus and Nero to provoke them, what were they comparable to the Devill and his Angells for the practising of provoking courses? But Tiberius bid his servants to provoke Drusus and Nero and not to spare: but can any say truely that we maintaine that God bids the Devill to provoke this Author, or any such Arminian spirit to make such parallels as these? Yet