A64002:2005
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
An Answer to a Letter of D. H. concerning Gods Decrees definite or… › Part 2: II.
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.
Now because you see that this order of yours is utterly opposite to that maxime, Quod prius est intentione, posterius est executione; you answer, that that maxim holds only in respect of finis & media ad finem; and therein you say right: But whereas therewithal you imply, that there is another order in intention than between finis & media, herein you innovate Philosophy, and bring in an order in intentions, that was never admitted in any Schools. I am sure in Aquinas you found no other priority admirable, but between finis & media. And Durand acknowledgeth this priority in Gods intentions, to be onely secundum rationem, and that is, quando ratio unius sumitur ab altero. But where no such priority is found, why should we admit of any priority at all in the decrees of God? yet if you, or any man else can make good this new Philosophy, by any reason, I shall be ready to yield unto it.
Now because you see that this order of yours is utterly opposite to that maxime, Quod prius est intentione, posterius est executione; you answer, that that maxime holds onely in respect of finis & media ad finem; and therein you say right: But whereas therewithall you imply, that there is another order in intention than between finis & media, herein you innovate Philosophy, and bring in an order in intentions, that was never admitted in any Schooles. I am sure in Aquinas you found no other priority admittable, but between finis & media. And Durand acknowledgeth this priority in Gods intentions, to be onely secundum rationem, and that is, quando ratio unius sumitur ab altero. But where no such priority is found, why should we admit of any priority at all in the decrees of God? yet if you, or any man else can make good this new Philosophy, by any reason, I shall be ready to yield unto it.
As for the last, give me leave to say unto you in Homers language [Greek or Hebrew]. If ever it became you to retract ought, I am persuaded it well becometh you to retract this: you were as good to say, God did permit Adams sin to no end, for you specify none, and the circumstances of qualification stands you in no stead: you may as well say of all the sins committed in the world, that God doth permit them to no end, for you specify none, and the circumstances of qualification stands you in no stead: you may as well say of all the sins committed in the world, that God doth permit them to no end; yet from Austins days it hath been acknowledged, that God doth both punish sin with sin, and that by sin men are brought sometimes to reformation: Audeo decere (saith Austin) utile est fuperbis in aliquod apertum manifestumque cadere peccatum. Were the permission of sins concurring to the crucifying of Christ Jesus to no end? yet never was the permission of any sin of greater consequent, than the permission of Adams sin; as whereby the whole race of mankind was corrupted, and way made for that great work, wonderful both to men and Angels, in the redemption of the world, by the incarnation of the Son of God, and his passion upon the cross. God created even the wicked against the day of evil, and that for Gods own sake, as Solomon testifieth: and did he not as well permit him to become wicked, for Gods own sake, and his glories sake? Austin of old hath acknowledged, that even malum esse bonumest, and Bellarmine after him, Bonum est malum esse Deo permittente. Nec duhitandum est, Deum facere bene, saith Austin Enchirid. 96. Etiam sinendo fieri quaecunque siunt male: Non enim hoc nisi justo judicio sinit. And seeing the permission of Adams sin could not be justo judicio, in respect of any sin precedent (for it was the first) therefore it must be justo judicio, in respect of some good end intended to be consequent. The very sin of David with Bathsheba, and against Uriah, Arminius acknowledgeth to have been permitted by God to excellent ends, particular and definite, quo diligentius seipsum observare, peccatum suum exemplo aliorum defleret, egregium humilitatis, resipiseentiaeque specimen, & exemplar praestaret, & gloriosius ex peccato resurgeret Exam. praedest. pag. 166, 167.