A64002:681
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.
Fifthly; man sinneth in suffering his brother to sin, when it lies in his power to keep him from sin; and consequently, if that which is unjust with man is unjust with God, God sinneth as often as he suffereth any sin to be committed in the world, for undoubtedly he could prevent it. August. contra Julian. Pelag. lib. 5. cap. 4. Nos certe, si eos, in quos nobis potestas est ante oculos nostros, perpetrare scelera permittamus, rei cum ipsis erimus: Quam vero innumerabilia illa permitit fieri ante oculos suos; quae utique si voluisset, nullâ ratione permitteret, But let us see how he proves this, for he adventures upon it like a tall fellow, and that with variety of demonstration.
Fiftly; man sinneth in suffering his brother to sinne, when it lies in his power to keepe him from sinne; and consequently, if that which is unjust with man is unjust with God, God sinneth as often as he suffereth any sinne to be committed in the world, for undoubtedly he could prevent it. August. contra Julian. Pelag. lib. 5. cap. 4. Nos certe, si eos, in quos nobis potestas est ante oculos nostros, perpetrare scelera permittamus, rei cum ipsis erimus: Quam vero innumerabilia illa permitit fieri ante oculos suos; quae utique si voluisset, nullâ ratione permitteret, But let us see how he proves this, for he adventures upon it like a tall fellow, and that with variety of demonstration.
1. The first is drawn from the received distinction of divine Attributes, namely into such as are communicable unto the creature, and such as are incommunicable; but here he conceals his Authority. But let him bring forth the testimony of any Divine, that maintains any Attribute Divine to be the same quoad nomen & nominis rationem, with any Attribute humane. Yet we may talk of Gods Attributes so, as for distinction sake to say, some are such as are also Attributed to man, others are not; without maintaining, that humane virtues are of the same nature with Attribute Divine. Life is a Divine Attribute, it is also attributed to man, to a beast, to a plant; But will any wise man say that the life of God is of the same nature with the life of a Man, of a Beast, of a Plant? What more equivocal then the word Canis? Attributed to a Star, to a Fish, to a Four-footed creature on the Earth; I answer much more equivocal is every thing in common attributed to God and Man; For whatsoever is in God, is his Essence, but between the Essence of God, and the essence of Man, there is a vaster difference, then between the essence of a Star, of a Fish, of a Dog; how much more difference is there between the Essence of God, and an accident in man, such as his virtues are. In a word, the virtue of Man is of an annihilable condition, and if it be of the same nature with something in the nature of God, why should not something in the nature of God be of an annihilable condition? I marvel not if men of this generation are apt to profess that they will turn Atheists rather then concur in some points with the Contra-Remonstrants; for their discourses breath Atheism in a very high degree. It is a question among Schoolmen, whether Ens (the most abstract notion of all other) be predicated univocally of God and the creature; the Dominicans utterly deny it; Scotus maintains the contrary with some curiosity of argumentation: but his Arguments are answered by the Dominicans and particularly by Versor on the Metaphysics; but never, I think, was it heard of Scotus or any other (till now) that the virtues of man are of the same nature with the Divine Attributes, differing only in degree.