A64002:616
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. The first exposition here mentioned was given by Austin, many hundred years ago. Enchirid. cap. 103. and he proves this his interpretation of the word [all] by the congruity of it to Scripture phrase in other places, as where it is said of the Pharisees, that they tithe every herb; his words are these, Into locuti•nis modo & Dominus usus est in Evangelio, ubi ait Phariseis, Decimatis mentham, & rutam, & omne olus: neque enim Pharisei quaecunque aliena, & omnium per omnes terras alienigenarum omnium olera decimabant. Sicut ergo hic omne olus, omne olerum genus; it a & illic omnes homines, omne hominum genus, intelligere possumus: yet see the ingenuity of this great light of the Church of God: for forthwith he gives leave to devise any other convenient interpretation; provided that we do not violate Gods omnipotency, by saying, that any thing that God would have brought to pass, is not brought to pass; his words are these, Et quocunque alio modo intelligi potest, dum tamen credere no cogamur aliquid omnipotentem Deum noluisse fieri, factumque non esse; qui sine ullis ambagibus si in caelo & terra (sicut & veritas cantat) omnia quaecunque voluit ⟨p. 113⟩fecit: profecto facere noluit, quaecunque non fecit. This interpretation is generally received by our Divines, because of the congruity thereof to the Text it self; for as much as the Apostle having first admonished them in the general to pray for all, forthwith he descends to specials, as Vossius acknowledgeth, Generi speciem subjicit; now look in what sort the Species is to be understood, after the same manner is the General to be understood. Now the Specials mentioned, are certain sorts or conditions of men, as Kings, and such as are in authority; therefore the general [all] must in like manner be understood of all sorts, and all conditions of men: upon this consideration also it was that Austin did insist, in the place before alleged: Praeceperat (saith he) Apostolus ut or aretur pro singulis hominibus, & specialiter addiderat pro Regibus, & iis qui in sublimitate sunt, qui putari poterant fastu & superbia seculari a fidei Christianae humilitate abhorrere. Proinde dicens, hoc enim bonum est coram salvatore nostro Deo, id est, ut etiam pro talibus oretur; statim ut desperationem tolleret, addit, qui omnes homines vult salves fieri, & in agnitionem veritatis venire.
2. The first exposition here mentioned was given by Austin, many hundred years agoe. Enchirid. cap. 103. and he proves this his interpretation of the word [all] by the congruity of it to Scripture phrase in other places, as where it is said of the Pharises, that they tythe every herbe; his words are these, Ito locutinis modo & Dominus usus est in Evangelio, ubi ait Phariseis, Decimatis mentham, & rutam, & omne olus: neque enim Pharisei quaecunque aliena, & omnium per omnes terras alienigenarum omnium olera decimabant. Sicut ergo hic omne olus, omne olerum genus; it a & illic omnes homines, omne hominum genus, intelligere possumus: yet see the ingenuity of this great light of the Church of God: for forthwith he gives leave to devise any other convenient interpretation; provided that we doe not violate Gods omnipotency, by saying, that any thing that God would have brought to passe, is not brought to passe; his words are these, Et quocunque alio modo intelligi potest, dum tamen credere no cogamur aliquid omnipotentem Deum noluisse fieri, factumque non esse; qui sine ullis ambagibus si in caelo & terra (sicut & veritas cantat) omnia quaecunque voluit