A64002:1722
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.
2. To the second I have already answered, and that at large in my answer to M. Hoard, in the preface and second Section. There I have showed how that it was merely devilish policy in Tiberius to move him to take this course, to make way for a grand child of his own, to bring him to the imperial throne, This moved him to seek the death of Germanicus his two Sons, whom Augustus made him to adopt as successors in the empire, & lest the putting of them to death without cause might provoke the people to mutiny against him; therefore by cunning contrivances he caused them to be provoked to revile him, that so he might have some cause to justify his destroying of them; which yet he did not by any public execution; he was loath to come to that for fear of raising some tumult thereby; Fame necavit, he famished them. Now how hath Satan possessed the heart of this unhappy Divine thus to blaspheme the holy one of Israel by comparing his ways to these abominable courses of Tiberius, not fearing lest his tongue rot in his head while he is uttering of them? Cannot God take the life of any man from him, be he never so innocent, and that what way he will, even by punishment, if it please him? For is it not of God's mere mercy that he promiseth, Not to famish the soul of the righteous? As for provoking courses, is it not apparent by these our opposites confession, that to all the provoking courses in the world God doth concur, and that as an efficient cause of every action? And accordingly he did concur with these provoking courses used by Tiberius. And did not God profess that he would provoke the Israelites by a foolish people, and by a foolish nation he would anger them? How did Shimei provoke David by railing upon him; And how did David interpret it, The Lord, saith he, hath bid him to curse David? ⟨p. 115⟩Not that he gave any such command in proper speech, but by his secret providence brought this to pass, using to this purpose the vicious disposition which he found in Shimei, but caused it not. And observe what Austin speaks in the like case of his mother Monica exercised with the opprobrious speeches of her servant, Quid egisti Deus meus? unde curasti? unde sanasti? Nonne protulists durum & acutum ex alterâ animâ convitium tanquam medicinale ferrum ex occultis provisionibus tuis, & uno ictu putredinem illam praecidisti? My God what diddest thou?
2. To the second I have already answered, and that at large in my answer to M. Hoord, in the preface and second Section. There I have shewed how that it was merely devislish policy in Tiberius to move him to take this course, to make way for a grand child of his own, to bring him to the imperiall throne, This moved him to seeke the death of Germanicus his two Sons, whom Augustus made him to adopt as successours in the empire, & lest the putting of them to death without cause might provoke the people to mutiny against him; therfore by cunning contrivances he caused them to be provoked to revile him, that so he might have some cause to justifie his destroying of them; which yet he did not by any publique execution; he was loath to come to that for feare of raising some tumult thereby; Fame necavit, he famished them. Now how hath Satan possessed the heart of this unhappy Divine thus to blaspheme the holy one of Israell by comparing his waies to these abominable courses of Tiberius, not fearing lest his tongue rot in his head while he is uttering of them? Cannot God take the life of any man from him, be he never so innocent, and that what way he will, even by punishment, if it please him? For is it not of God's mere mercy that he promiseth, Not to famish the soule of the rightous? As for provoking courses, is it not apparent by these our opposites confession, that to all the provoking courses in the world God doth concurre, and that as an efficient cause of every action? And accordingly he did concurre with these provoking courses used by Tiberius. And did not God professe that he would provoke the Israelites by a foolish people, and by a foolish nation he would anger them? How did Shimei provoke David by railing upon him; And how did David interpret it, The Lord, saith he, hath bid him to curse David?