A64002:175
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.
thus, Vult fieri, but how? vel sinendo ut fiat (to wit in case they are evill) vel ipse faciendo (to wit, in case they are good. So then good things God will have come to pass by his effection, evil things only by his permission. And Bellarmine opposing our Divines to the ⟨p. 25⟩uttermost of his power in this particular, being convicted in conscience by the evidence of truth is driven to confesse; Bonum esse ut malum fiat Deo permittente, It is good that evil should come to pass by Gods permission, or Gods permitting it. Tiberius willed that the Virgins should be deflowered and impiously he willed it. God willed that Davids Concubines should be deflowered, and holily he willed it; neither is he delighted with impurity. For the Scripture attributes this unto God, I will give thy Wives unto thy Neighbour, and he shall lye with them in the sight of all Israel and before the sun. And this constupration of Davids Concubines served for the chastising of David, as Arminius professeth, Inserviit castigando Davidi; & omnes paenae habent Deum authorem, All punishments have God for their author; they are the words of the same Arminius. It was impiety and cruelty in Tiberius to cause the Virgins to be deflowered and strangled But what Christian dares to impute impiety or cruelty unto God for causing the Children of the Sodomites, some in their Mothers womb, some hanging upon their Mothers breasts, to be consumed with fire and brimstone. It was impiety and cruelty in Tiberius, to will the deflowering of those Virgins, that they might be strangled. But Arminius thought it neither impiety nor cruelty for God to will, that Ahab should fill up the measure of his sin, that so he might accumulate unto himself wrath in the day of wrath; for if he had I presume, he would not have ascribed any such will unto God, as he doth in express terms. Although he well knew the vast difference between the power of man, and the power of God in executing vengeance; the ones power extending only to the execution of vengeance temporal, but Gods power extends to the execution of vengeance eternal. Now I find a story immediately following this very story alleged by this Author out of Suetonius expressing the cruelty of Tiberius in a farther degree, as not contented with the death of them whom he would destroy, and therefore he would keep them alive to torment them:
thus, Vult fieri, but how? vel sinendo ut fiat (to wit in case they are evill) vel ipse faciendo (to wit, in case they are good. So then good things God will have come to passe by his effection, evill things only by his permission. And Bellarmine opposing our Divines to the