A64002:1507
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.
because in all his evils he was afraid of that which was the end of all evils, the privation of his being And certainly we must needs conceive and censure them to be stocks and stones, rather then flesh and blood, who can so put of all feeling, and sense, as to think a tormented being in hell, to be a lighter and lesser evil, then no being at all.
because in all his evills he was afrayd of that which was the end of all evills, the privation of his being And certainly we must needs conceive and censure them to be stocks and stones, rather then flesh and blood, who can so put of all feeling, and sense, as to thinke a tormented being in hell, to be a lighter and lesser evill, then no being at all.
We know that death to such as Job was, is not only better then extreme pains, but better then all the joys of this world; by how much to be present with the Lord 1Christ, is better then to be absent from him; and we know, saith Paul, to the unspeakable comfort of all true Christians, that when the earthly house of this our tabernacle is dissolved we have a building of God not made with hands, but eternal in the heavens. ⟨p. 43⟩So that I wonder not a little at these wild discourses of this Author. When he saith that even the stoutest and hardest spirits would choose rather to have no bodies at all, then bodies tormented with the stone or gout, what other is this then to desire that they were impassible; would they not desire to have no souls too? and to be without sense like stocks and stones? But let every sober man judge whether this be a reasonable desire; what Christian justifies Job in cursing the day of his birth? What Martyr hath not rejoiced in suffering, not natural diseases, but the cruellest torments that most cruel, and spiteful Tyrants could devise to be inflicted upon them? And even to suffer other evils by course of nature brought upon us with patience, acknowledging the hand of God therein, and submitting unto his will, justifying him as righteous in all his ways, and holy in all his works, and condemning our selves: even this long a go hath been accounted for Martyrdom in the judgement of Chrysostom. It is true such proverbs have had their course in most nations. [Greek or Hebrew], praestat semel quam semper mori. And amongst us. Better eye out then always aching, better one dead then always dying. But shall we take this hand over head without a difference between a Christian & unchristian, and heathenish interpretation? As many as had an opinion of the immortal condition of the soul, and withal of different conditions of men in joy, or sorrow, according to the condition of their life spent in their courses virtuous, or vicious, if they were well persuaded of their life past, they might accordingly think it better for them to dye then live; And it is no less desirable to them, who had no comfort in their life past. Bradwardine hath such a meditation. Mallem non esse quàm te offender, I had rather have no being at all then to offend thee, speaking unto God.