A64002:1388
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.
And accordingly having a digression in this very Argument, in my Vindiciae Gratiae I proposed it in this manner, Whether the holy one of Israel without any injury to his Holy Majesty, may be said to will sin after a certain manner: and I maintain the affirmative after this manner; Deus vult ut peccatum fiat ipso permittente, God will have sin to come to pass by his permission; and Bellarmine confesseth that, Malum esse Deo permittente bonum est. It is good that evil should be by God's permission, which was also the saying of Austin long before. And that non aliquid fit nisi Omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo: Not any thing comes to pass, except God Omnipotent will have it come to pass, either by suffering it, or himself working it; And the eleventh Article of the Church of Ireland ⟨p. 10⟩framed in the days of King James runs thus; God from all eternity, did by his unchangeable Counsel ordain what soever in time should come to pass; yet so as there by no violence is offered to the to the wills of the reasonable Creatures, and neither the liberty, nor the contingency of second causes is taken away, but established rather. And Arminius himself professeth that Deus voluit Achabum mensuram scelerums uorum implere; God would have Ahab to fill up the measure of his sins, and what is it to fill up the measure of his sins; but to add sin unto sin? And this he delivereth without all qualification.
And accordingly having a digression in this very Argument, in my Vindiciae Gratiae I proposed it in this manner, Whether the holy one of Israell without any injurie to his Holy Majestie, may be said to will sinne after a certaine manner: and I maintaine the affirmative after this manner; Deus vult ut peccatum fiat ipso permittente, God will have sinne to come to passe by his permission; and Bellarmine confesseth that, Malum esse Deo permittente bonum est. It is good that evill should be by God's permission, which was also the saying of Austine long before. And that non aliquid fit nisi Omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo: Not any thing comes to passe, except God Omnipotent will have it come to passe, either by suffering it, or himselfe working it; And the eleventh Article of the Church of Ireland ⟨p. 10⟩framed in the dayes of King J'ames runnes thus; God from all eternitie, did by his unchangable Counsell ordaine what soever in time should come to passe; yet so as there by no violence is offered to the to the wills of the reasonable Creatures, and neither the libertie, nor the contingency of second causes is taken away, but established rather. And Arminius himselfe professeth that Deus voluit Achabum mensuram scelerums uorum implere; God would have Achab to fill up the measure of his sinnes, and what is it to fill up the measure of his sinnes; but to adde sinne unto sinne? And this he delivereth without all qualification.