A64002:621
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.
Against this I have two exceptions, (and yet if the whole be granted him, it maketh nothing for him:) my first exception is this; he promised to give us satisfaction out of the Text it self; but who seeth not but that this rule of his, is brought in quite besides the Text: I from the Text have proved, and from the coherence between the general and the special, that the special being certain particular conditions of men, the general [all] must conformably be understood of all conditions.
Against this I have two exceptions, (and yet if the whole be granted him, it maketh nothing for him:) my first exception is this; he promised to give us satisfaction out of the Text it selfe; but who seeth not but that this rule of his, is brought in quite besides the Text: I from the Text have proved, and from the coherence between the generall and the speciall, that the speciall being certain particular conditions of men, the generall [all] must conformably be understood of all conditions.
My second exception is this; he obtrudes upon us, that no man, though wicked and profane, is to be excluded from our Prayers. I confess I do not find my self apt to exclude any from my prayers; but I cannot endure, that a bold fellow should obtrude his ⟨p. 114⟩rules upon us as Oracles. The Apostle Saint John forbids us to pray for them that sin a sin unto death. But let all this be granted, what then? If it extends to every one in the duty, it must have the same extent in the motive too; but this I deny; he saith, else the motive will not reach home, nor have strength enough to enforce the duty: but this likewise I deny; and show withal, how the motive shall reach home, and have strength enough even to enforce this duty, according to this Authors accommodation of it; albeit God hath a will not to save all and every one, but of all sorts and all conditions some; of Kings some, of them that are in Authority some; For seeing God saves of all sorts some, why should not every Christian Subject, pray for his Prince and Rulers, seeing it may be they are those some, whom God means to save, even of the rank of Princes, of the rank of Governors, and of men in Authority. For God hath not revealed to us, who they are whom he hath elected, and who they are whom he hath reprobated. If he had, Austin tells us what we should do in that case, De Civit. Dei. lib. 21. cap. 24. Si de aliquibus it a Ecclesia certa esset, ut qui sunt illi etiam nosset, qui licet adhuc in hac vitâ sint constituti, tamen praedestinati sunt in aeternum ignem ire cum Diabolo, tam pro i is non or aret, quam pro ipso. If it shall be farther urged, that we are to pray for all Kings, and all that are in Authority, not only for our own; I answer, that this is nothing agreeable to the end of such prayers here expressed by the Apostle, namely, That under them we may live a quiet and peaceable life in all Godliness and honesty. And what have we here in England, to do with the King of Bungo, that we should pray for him, or for the Kings in terrâ australi incognitâ, discovered by Ferdinando de Quir, or for the great Duke of Crapulia?