A64002:726
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.
but only in respect of the objects, and there the expression of justice, seems more quick then the expression of mercy: And as for the extension of mercy, to more then justice is extended to, he dispatcheth in three lines, as I said, of these three leaves of his discourse. But let us see what force he finds in that comparison to serve his turn. First he sayeth the comparison is between three and four on the one side, and a thousand on the other, as if the odds were a thousand to three or four: but how doth he prove that? The Text compares three or four generations to thousands; not to a thousand generations, but to thousands: and he boldly conceives it to be understood of thousands of generations; though it be much more then the World consists of, from the beginning of the World to the end of it: For suppose the World shall last seven or eight thousand years; how many years will he allow to a generation? Suppose he allow but twenty, to explode the custom of the Germans of whom Tacitus writes, that Sera virginum venus, which to this day is continued: yet a thousand of such generations must make the World to consist of twenty thousand years: But if it consist but of seven or eight thousand years, you must allow but seven or eight years to a generation, to make up one thousand generations. Then again the World was now two thousand years old when this was delivered, so that it had not above six thousand years to continue, and accordingly but six years was from thenceforth to be allowed to a generation; And all this liberality of allowance, is no more then will make the child a coat, to complete one thousand generations; whereas the Text speaks of thousands in the plural number, and the least of plurality is two thousand; so that to help this, we must allow but three years to a generation, by which account ⟨p. 132⟩they had need be married at two, and have a child at three, and who then should rock the cradle? But leave we these fooleries, and content our selves with the plain Text, and not piece it out with our brainsick additions. We know that for Abraham's sake who feared him, and for the covenants sake he made with him, he had mercy on thousands of his posterity, to bring them out of Egypt, six hundred thousand men from twenty years old to threescore, and take them unto him to be his peculiar people, which continued for the space of about 1600 years;
but only in respect of the objects, and there the expression of justice, seems more quick then the expression of mercy: And as for the extention of mercy, to more then justice is extended to, he dispatcheth in three lines, as I said, of these three leaves of his discourse. But let us see what force he finds in that comparison to serve his turne. First he saieth the comparison is between three and foure on the one side, and a thousand on the other, as if the odds were a thousand to three or foure: but how doth he prove that? The Text compares three or foure generations to thousands; not to a thousand generations, but to thousands: and he boldly conceives it to be understood of thousands of generations; though it be much more then the World consists of, from the beginning of the World to the end of it: For suppose the World shall last seaven or eight thousand years; how many years will he allow to a generation? Suppose he allow but twenty, to explode the custome of the Germans of whom Tacitus writes, that Sera virginum venus, which to this day is continued: yet a thousand of such generations must make the World to consist of twenty thousand years: But if it consist but of seaven or eight thousand years, you must allow but seaven or eight years to a generation, to make up one thousand generations. Then againe the World was now two thousand years old when this was delivered, so that it had not above six thousand years to continue, and accordingly but six years was from thenceforth to be allowed to a generation; And all this liberality of allowance, is no more then will make the child a coat, to compleat one thousand generations; whereas the Text speaks of thousands in the plural number, and the least of plurality is two thousand; so that to help this, we must allow but three years to a generation, by which account