A64002:673
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.
4. Though it be so in man, whose power may be abused, shall we transfer it to God, whose power cannot be abused, his power and his goodness being all one?
4. Though it be so in man, whose power may be abused, shall we transferre it to God, whose power cannot be abused, his power and his goodnesse being all one?
5. Moral virtues denote a goodness removable where it is, obtainable where it is not; but no such goodness can be found in God, and consequently no Moral virtue in proper speech, whatsoever is in him, that being natural and essential unto him.
5. Morall vertues denote a goodnesse removeable where it is, obtainable where it is not; but no such goodnesse can be found in God, and consequently no Morall vertue in proper speech, whatsoever is in him, that being naturall and essentiall unto him.
6. Lastly, to power only and sovereignty we owe obedience, and not to goodness, and jurisdiction is far more glorious then subjection. Yet by the way it is untrue (in my judgement) that acts of Power are made good by being accompanied with justice, speaking of Moral goodness; as acts of virtue alone they are morally good, not as acts of power. If justum oportet esse quod laudem meretur; then justice if not alone, yet chiefly, shall be that whereby one is renowned: yet herehence it follows, that every act of Gods power shall laudem mereri; because it is impossible that any thing he doth should be otherwise then just, such a justitia condecentiae followeth all his actions; otherwise we must grant, that God hath power to do that which is unjust.