A64002:582
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.
TWICE Consideration.
TWISSE Consideration.
I Willingly grant the word [all] in each place is of equal extent, but how? in the Apostles meaning in this place; that is, look in what sense the Apostle takes the word [all] when he saith God hath concluded all under unbelief: in the same sense he takes the word [all] when he sayeth, that he might have mercy upon all. And accordingly in case when he saith the one he meaneth by the word [all] no more but Jews & Gentiles: it follows that when he saith God hath mercy on all, by the word [all] he understands no more then both Jews and Gentile, and that is, certain nations of men only, not all men of all sorts and conditions; And therefore although it were granted him, that all men of all sorts are unbelievers, yet unless he can prove, that in this sense the Apostle speaketh of [all] in saying God hath concluded all under infidelity, let any one that is indifferent, judge whether this argument be of any force. Thus our Divines understand it, to wit, of Jews and Gentiles: Thus Aquinas and Sasbutius Popish Divines interpret it. Aquinas his words are these, omnia, id est, omne hominum genus, tam Judaeos quam Gentes in incredulitate conclusit, ut omnium misereatur, id est, ut in omni hominum genere misericordia locum habeat; And again; non est extendendum ad omnes homines sigillatim, sed ad omnia genera hominum: Fit enim hic distributio pro generibus singulorum, & non pro singulis generum. So Cajetan. Conclusit permissive omnes tam Judaeos quam Gentes in peccatum infidelitatis. The Text it self doth clearly justify this, as appears by the two verses immediately preceding, wherewith this coheres. v. 30. For even as the Gentiles in times past have not believed God, yet have now obtained mercy, through (the Jews) unbelief. 31. Even so now have they (the Jews) not believed, by the mercy showed to you Gentiles, that they also, that is, the Jews, may obtain mercy. This construction was embraced of old by Austin, as appears by Bede upon the Romans, alleadging August. de Civit. Dei lib. 21. Conclusit Deus omnes in infidelitate ut omnium misereatur. Quos omnes? nisi de quibus loquebatur, tanquam dicens & vos & illos.