Thus he may be said to be as the Saviour, so the lover of all men; 1but especially of them that believe, to wit, both in respect of the comforts of life spiritual, and the joys of life eternal which he affords unto them. Thus in effect, Aquinas answered long ago, Deus omnes homines diligit & etiam omnes creaturas, in quantum omnibus vult aliquod bonum, non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum quod est vita aeterna, dicitur •os habere odio vel reprobare. As for that of swearing by himself, that he will not the death of a sinner, there is no such text at all; or if in France there be any such text received, yet it becomes not our universities to follow outlandish translations before the most authentical translation of our own Church; who read it thus; I have no pleasure in the death of a sinner. And as Piscator observes, a man may will that, wherein he takes no pleasure; like as a sick man takes no pleasure in a bitter potion, yet he is willing to take it to recover his health. So ⟨p. 53⟩•s man willing to loose a limb, (though he takes no pleasure in it) to save his life. And then again as the words lye, they are directly contrary to Christian reason; For doth not God inflict death on thousands and doth not the scripture expressly testify, that God works all things according to the counsel of his will, Eph. 1.11. And albeit he takes no pleasure in the death of the sinner, yet the scripture is as express in acknowledging that God delights in the execution of judgement,2 as well as in the execution of mercy. I am the Lord which showeth mercy, judgement, & righteousness in the earth, for in these things I delight, saith the Lord. Indeed he is said not to punish willingly, or to grieve the Children of men; but understand it aright, this is as much as to say, he doth not these things animi causa, for mere pleasure sake, but being provoked thereunto by somewhat, even by the sins of men, whereas favours he many times distributes according to the mere pleasure of his will, not so punishments: but therein he carieth himself as a tender Father, chastising his Son, who is dear unto him. And, albeit Earthly Fathers sometimes chasten their children after their own pleasure.3 Yet God always chasteneth us for our profit, that we might be partakers of his holiness.
Thus he may be sayde to be as the Saviour, so the lover of all men; 1but especially of them that beleeve, to witt, both in respect of the comforts of life spirituall, and the ioyes of life aeternall which he affoordes unto them. Thus in effect, Aquinas answerd long ago, Deus omnes homines diligit & etiam omnes creaturas, in quantum omnibus vult aliquod bonum, non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum quod est vita aeterna, dicitur •os habere odio vel reprobare. As for that of swearing by himselfe, that he will not the death of a sinner, there is no such text at all; or if in France there be any such text receaved, yet it becomes not our universities to followe outlādishe translations before the most authenticall translation of our owne Church; who reade it thus; I have no pleasure in the death of a sinner. And as Piscator observes, a man may will that, wherin he takes no pleasure; like as a sicke man takes no pleasure in a bitter potion, yet he is willing to take it to recover his health. So ⟨p. 53⟩•s man willing to loose a limme, (though he takes no pleasure in it) to save his life. And then agayne as the words lye, they are directly contrary to Christian reason; For doth not God inflict death on thousandes and doth not the scripture expressely testifie, that God workes all thinges according to the counsayle of his will, Eph. 1.11. And allbeit he takes no pleasure in the death of the sinner, yet the scripture is as expresse in acknowledging that God delights in the execution of judgement,2 as well as in the execution of mercy. I am the Lord which sheweth mercy, judgement, & righteousnesse in the earth, for in these things I delight, sayth the Lord. Indeed he is said not to punish willingly, or to grieve the Children of men; but understand it aright, this is as much as to say, he doth not these things animi causa, for mere pleasure sake, but being provoked thereunto by somewhat, even by the sinnes of men, whereas favours he many times distributes according to the meere pleasure of his will, not so punishments: but therein he caryeth himself as a tender Father, chastising his Sonne, who is deare unto him. And, albeit Earthly Fathers sometimes chasten their children after their owne pleasure.3 Yet God alwayes chasteneth us for our pro•ite, that we might be partakers of his holinesse.
- 11. q 23. art. 2. ad 1.
- 2Jer. 9.24Ier. 9.24
- 3Heb. 1•.10.
