A64002:1863
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.
1But to speak properly it is but the signification of God's will of good pleasure (properly called the will of God) that it should be Pharaoh's duty to let Israel go, but withal he revealed to Moses that he would harden Pharaoh▪s heart, that he should not let Israel go. Now let the indifferent judge what this Author hath gotten by these passages of Piscator, save only the displaying of his own immodest and calumniating courses▪ then he thinks to please his Reader with the story of Tantalus; wherein there is no congruity to that whereunto it is applied, For Tantalus à labris sitiens fugientia captat Flumina,—He was an hungered, and would fain eat but could not: He was a thirst, and would fain drink but could not. God deals so with no man; neither reprobate Jews, nor Gentiles had any desire to be partakers of the mercies of God offered them in Christ. The Gospel was a scandal to the one, and foolishness to the other; But to them that are called it is the power of God and wisdom of God And as they hunger and thirst after God's righteousness in his dear Son; so are they satisfied therewith, Let him that is a thirst come and drink of the water of life freely. And He every one that is a thirst, come ye to the waters, 2and ye that have no silver, come buy and eat; come I say buy wine and milk without silver and without money: Wherefore do ye lay out your silver, and not for bread? and your labour without being satisfied? Hearken diligently unto me, hear and your souls shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Here is no sending of them away empty, which thirst after these waters of life; They all shall draw waters 3of the wells of salvation. So that here is no such dealing with them, as the Poets feign was their Gods dealing with Tantalus. My answer to that which he produceth out of Zanchy and Bucer the Reader shall find in my answer to M. Hord.
1But to speake properly it is but the signification of God's will of good pleasure (properly called the will of God) that it should be Pharaoh's duty to let Israel goe, but withall he revealed to Moses that he would harden Pharaohs heart, that he should not let Israel goe. Now let the indifferent judge what this Authour hath gotten by these passages of Piscator, save only the displaying of his own immodest and calumniating courses then he thinks to please his Reader with the story of Tantalus; wherein there is no congruity to that whereunto it is applyed, For Tantalus à labris sitiens fugientia captat Flumina,—He was an hungred, and would faine eate but could not: He was a thirst, and would faine drinke but could not. God deales so with no man; neither reprobate Jewes, nor Gentiles had any desire to be partakers of the mercies of God offered them in Christ. The Gospell was a scandall to the one, and foolishnesse to the other; But to them that are called it is the power of God and wisedome of God And as they hunger and thirst after God's righteousnesse in his deare Son; so are they satisfied therewith, Let him that is a thirst come and drinke of the water of life freely. And He every one that is a thirst, come ye to the waters,