A64002:1716
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 when the Kings gave their kingdoms to the beast herein they are said to do the will of God and when every mans judgment is said to come from the Lord; not only judgment just, but even judgments unjust to wit, of men, yet God hath a just hand in plaguing others by them; man ought not to do evil that good may come thereof; but God's willing it to come to pass by his permission is no evil at all; Nay it is good; nor so only, but the thing willed by him is good by the confession of Bellarmine, even then when he is opposing us in this very argument; Malum fieri Deo permittente bonum est, it is good that evil should come to pass by God's permission: And it was avouched by Austin many hundred years before Bellarmine was ⟨p. 113⟩borne. And he professeth that God would never have suffered sin to have entered into the world, had he not known that it appertained to his almighty goodness, rather to work good out of evil, then not at all to suffer evil. Compare the judgment of Austin with the judgment of this Author, and consider whether they differ not as much as light and darkness. And what wisdom were it for God to permit sin (when it is in his power to hinder it, as this Author acknowledgeth in the sixth Section) if it be a greater evil. (and that to God, as it appears by his expression of it, Laesio divinae majestatis, the hurt of the Divine majesty) then the good that can come thereby can be? So that the crucifying of Christ was greater in the kind of evil, then the redemption of the world that came thereby, was in the kind of good. No man of common discretion will permit ought (if it lye in his power to hinder it) to his own disadvantage, unless he can make thereby, not only an equal advantage, but a greater. But let us farther consider the superficiary speculation of this Divine, more becoming children in the Church of God then a grave and learned Divine. Sin, he saith, is laesio Divinae majestatis, the wronging of the Divine majesty; but in what sense I pray? Is God any thing the worse for any man's disobedience, and transgression of God's law? Surely like as he is no way advantaged by our obedience, so is he as little disadvantaged by our disobedience. Yet I affect not to carry that I deliver by the authority of mine own bare word, which is this Authors course most usually; I represent Scripture for it.
and when the Kings gave their kingdomes to the beast herein they are said to doe the will of God and when every mans judgment is said to come frō the Lord; not only judgmēt just, but even judgments unjust to wit, of men, yet God hath a just hand in plaguing others by thē; man ought not to doe evill that good may come thereof; but God's willing it to come to passe by his permission is no evill at all; Nay it is good; nor so only, but the thing willed by him is good by the confession of Bellarmine, even then when he is opposing us in this very argument; Malum fieri Deo permittente bonum est, it is good that evill should come to passe by God's permission: And it was avouched by Austin many hundred yeares before Bellarmine was