A64002:153
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.
But let us consider more distinctly, what this act of provocation is, and wherein it consists, that we may be the better able to judge in what case we may safely attribute it unto God, and in what case not, that so we may neither ascribe that unto him which doth not become him, nor deny that unto him which doth become him, both these courses being equally blasphemous, and so reputed among School Divines.
But let us consider more distinctly, what this act of provocation is, and wherein it consists, that we may be the better able to judge in what case we may safely attribute it unto God, and in what case not, that so we may neither ascribe that unto him which doth not become him, nor deny that unto him which doth become him, both these courses being equally blasphemous, and so reputed among Schoole Divines.
Now Provocation in the most usual phrase of Scripture is by way of exasperation, and it is an incitation unto wrath; and never otherwise taken when man is said to provoke God. And in the same sense it is delivered in the particular fact of Tiberius here mentioned. But when a resemblance is here made between the particular course of Tiberius and the courses of God, Gods provocation of man is not to wrath only, but meant of incitation to any kind of sin, whether it be by way of exasperation, or by way of alluring and enticing, according to the several passions and affections of man, which are apt to be moved several ways to sin, amongst which the passion anger is but one. And as it is said of the wrath of man, that it works not the righteousness of God; so it is verified of every other inordinate affection. In the 1 Chron. 24. 1. it is said that Satan provoked David to number Israel. That was not by way of exasperation and moving in him the passion of anger, by the working upon some other passion, whether pride or curiosity: and therefore though it be rendered by the word, Provoked, yet in the Original the word used signifieth properly to tempt. But consider we provocation according to the propriety thereof in the first place, by way of exasperation.