A64002:881
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.
3. It is most true, eternal life is promised to every on that obeyeth and keeps Covenant with God; but God over and above worketh some unto obedience, unto faith and repentance, bestowing these gracious gifts on them, even on whom he will, when he hardeneth others even whom he will. Rom. 9. 18.
3. It is most true, eternall life is promised to every on that obeyeth and keeps Covenant with God; but God over and above worketh some unto obedience, unto faith and repentance, bestowing these gratious giftes on them, even on whom he will, when he hardeneth others even whom he will. Rom. 9. 18.
4. He punisheth the disobedient with eternal death; true: but according unto what Covenant? Not according unto the Covenant of grace, that is only a Covenant for Salvation, but according unto the Covenant of the law, the Covenant of works.
4. He punisheth the disobedient with eternall death; true: but acording unto what Covenant? Not according unto the Covenant of grace, that is only a Covenant for Salvation, but according unto the Covenant of the law, the Covenant of works.
Whereas herehence this Author infers, that the most free God is engaged to give ability of believing unto men: he may as well infer, that he is engaged to give ability unto men to the keeping of his law, and what need was there of Christs coming into the world? Seeing by his coming into the world, we have gained no better condition by the Arminian Tenet, than to be saved if we will; and if men have ability to to keep the law even by the law, they may be saved if they will: and it will follow as well, that God, without giving this ability to keep the law, cannot justly punish the transgressors of it; as that God without giving men ability to believe cannot punish men for not believing: no more than a Magistrate having put out a mans eyes for an offence, can command this man with justice to read a book, and because he reads not, put him to death. But this is a very vile simile, and stands in no tolerable proportion to that whereunto it is resembled. For the man thus bereaved of his eyes hath a will to read, and consequently it is no fault for not reading: for all sin is in the will. But it is not so, in not obeying either Law or Gospel. If a man had a will to obey and believe but he could not, in such a case it were unreasonable he should be punished. But in the case of disobedience unto God, we speak of, all the fault is in the will voluntarily and wilfully, they neither will obey the one, nor the other: like as they that have accustomed themselves to do evil, can not do good, as a blackamoor cannot change his skin. Yet with this difference, that man is never a whit the more excusable, or less punishable for not doing that which is good; not so the blackamoor, for not changing his skin. But such is the shameful issue of them that confound impotency Moral with impotency natural, as if there were no difference. As wild is the comparison following, of the Masters exacting from his Servant a just employment of that stock, which he hath taken from him. An evil servant may have a will to play the good husband in employing his Masters stock, where he pleased to intrust him with it: But though he hath a will to be faithful and thrifty, yet without matter to work upon, he cannot exercise this fidelity of his to his Masters behoof.