A64002:1846
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.
yet both concur, that there is no justice in God towards his creature, but upon supposition of the determination of God's will. It is most true that supposing the end which God intends, the wisdom of God directs in the right use of congruous means; and no other justice then this his wisdom doth Aquinas acknowledge in the Divine nature. And great is the wisdom which God manifests in the ⟨p. 153⟩government of this world, yet the same wisdom as great as it is doth not equal the infinite wisdom of God. But of this I have disputed more at large in my Vindiciae. Where 1this question is discussed. Whether the will of God be circumscribed or regulated by justice? To no parcel whereof do I find the least savour of an answer in this Author. But let us examine how well he proves his own Tenet; And that is first by the authority of Hierome in his preface to his commentaries on Hosea. 2. By the authority of Zanchy; whereto I answer. 1. That if the interpretations of Scripture must be judged of before the Tribunal of reason purged from prejudice and false principles, from corrupt affections and customs; must not the opinions of such as Hierome and Zanchy be judged of before the same tribunal also? 2ly, touching Hierome himself. 1. It is true Hierome in that preface understands that command given Hosea to be only in a Type, and for the reason here mentioned; but in his Commentary he interpreteth it secundum historiam, litterally. Neither was the Prophet as he saith, to be blamed in this. For he was not the worse, but he made her the better. Praesertim especially he was not to be blamed, because he did this not luxuriously or lustfully, or of his own will, but in obedience to the command of God. Now let the indifferent judge whether Hierome be not as much for us upon the text, as for our adversary in the preface. 2. Observe that Hierome is nothing for him in the preface. For Hierome speaks there of God's will of command, but we treat of God's will as it signifies not his command given to man, but his own purpose and decree to do this or that himself. Judge of the extravagancy of this Author by this, and whether his understanding be sufficiently purged from prejudice and false principles, from corrupt affections and customs;
yet both concurre, that there is no justice in God towards his creature, but upon supposition of the determination of God's will. It is most true that supposing the end which God intends, the wisedome of God directs in the right use of congruous meanes; and no other justice then this his wisedome doth Aquinas acknowledge in the Divine nature. And great is the wisedome which God manifests in the