A64002:1862
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 the grace of faith is not offered to any with a purpose to communicate it upon a condition. For then grace should be conferred according unto works, which is manifest Pelagianism. As for the other which I meet with p: 128. num: 120: take it at full, and not as it is dismembered by this Author, who cares not how he calumniates, so he might advantage his own cause. Schaffman's objection was, Deus est unius & linguae & voluntatis, God is both of the same tongue and will. Whereto Piscator answers thus, Your meaning is that God, look what he professeth with his tongue, that he willeth; ⟨p. 157⟩But this (saith he) is not always true, nor in all particulars. For by his tongue that is by speech uttered, he professed that he would have Abraham to sacrifice his Son Isaac; yet he would not have him sacrificed. With his tongue he professed by his servant Jonah that he would destroy Nineveh within forty days, yet he would not so do. With his tongue by the ministers of the Gospel he professeth that he would have the reprobates to whom he speaketh among his Elect, to believe the Gospel, in as much as he commands them so to do; yet he would not have them to believe, in as much as he will not give them the grace of believing, without will no man can believe. What therefore is God an Hypocrite? Away with such a blasphemy. He alone is to be accounted an Hypocrite, who counterfeits holiness when he has none; Such counterfeiting is not incident to God. And let the Reader observe well the immodest carriage of this Author. Piscator when he saith that God in words professeth he will have Reprobates to believe, he shows withal in what respect he doth so, to wit, quatenus mandat ut credant, in as much as he commands them to believe. And indeed God's command is usually called God's will, and by none more then by these our opposites. But this Author draws this to the signification of God's will simply so called, which is the will of purpose; And to that purpose leaves out the words whereby Piscator explicates himself. Who knows not that God commanded Pharaoh by his servant Moses to let Israel go? this is to profess with the tongue in Piscator's phrase, that God would have Pharaoh to let Israel go. And God's commandment is called God's will in Scripture. This is the will of God even your sanctification.
But the grace of faith is not offered to any with a purpose to communicate it upon a condition. For then grace should be conferred according unto works, which is manifest Pelagianisme. As for the other which I meete with p: 128. num: 120: take it at full, and not as it is dismembred by this Authour, who cares not how he calumniates, so he might advantage his own cause. Schaffman's objection was, Deus est unius & linguae & voluntatis, God is both of the same tongue and will. Whereto Piscator answers thus, Your meaning is that God, look what he professeth with his tongue, that he willeth;