A64002:476
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.
Again, Is it to be expected, that any doctrine should be well spoken of, by such as are opposites and adversaries thereunto? Suppose a rigid Lutheran should by Gods providence, be taken off from their ubiquitary doctrine; and in justifying himself for the change of his Opinion, should represent unto them, the infamous condition of that doctrine, both in the judgement of Papists, and in the judgement of Calvinists; I pray consider, How in all likelihood would this plea be entertained? Could he expect any better recompense hereof, then to be cast out of their Synagogues? Suppose a Papist should have his eyes opened, and brought to the truth of God in the point of justification, and, being demanded the reason of this change of mind in him, should answer, that the infamy of this doctrine, both amongst Lutherans and Calvinists is so great, and that such a morsel, which neither Lutherans nor Calvinists can swallow, should therefore (in his judgement) not down very easily with Papists, and without suspicion. Now let any indifferent Reader consider, how this plea in all probability would be received amongst papists. Yet I mean not to quiet my self, or content my Reader with this parallel. Of that which he here delivers of Papists, he gives us no evidence but his bare word in pawn, for the credit of this assertion. Neither ⟨p. 85⟩gives he any testimony of Lutherans, their calling us damned Calvinists, and though he had, I pray, what were we the farther off from the kingdom of God for that? And I pray consider, is it not in our power to recompense them, and call them, damned Lutherans, if we list to recompense malice with malice, so to serve our own turns? And all this is delivered by him without distinction of Papists, learned and unlearned, Dominicans and Jesuits; in like sort without all distinction of Lutherans, whether rigid or moderate. But let us examine his crimination a part.
Againe, Is it to be expected, that any doctrine should be well spoken of, by such as are opposites and adversaries thereunto? Suppose a rigid Lutheran should by Gods providence, be taken off from their ubiquitary doctrine; and in justifying himselfe for the change of his Opinion, should represent unto them, the infamous condition of that doctrine, both in the judgement of Papists, and in the judgement of Calvinists; I pray consider, How in all likelyhood would this plea be entertained? Could he expect any better recompence hereof, then to be cast out of their Synagogues? Suppose a Papist should have his eyes opened, and brought to the truth of God in the poynt of justification, and, being demanded the reason of this change of mind in him, should answer, that the infamy of this doctrine, both amongst Lutherans and Calvinists is so great, and that such a morsell, which neither Lutherans nor Calvinists can swallow, should therefore (in his judgement) not down very easily with Papists, and without suspicion. Now let any indifferent Reader confider, how this plea in all probability would be received amongst papists. Yet I mean not to quiet my selfe, or content my Reader with this parallell. Of that which he here delivers of Papists, he gives us no evidence but his bare word in pawne, for the credit of this assertion. Neither