4. Out of God's formal Decree of the Menas doth result his Virtual Will of mens ⟨p. 91⟩Conversion. That God, who doth formally will the means with their tendencies even unto Reprobates, doth virtually will their Conversion as the true scope and end of those Means. Hence 'tis said, that Christ would have gathered the unbelieving Jews, Matth. 23. 37. and God would have all men to be saved, 1 Tim. 2. 4. viz. in respect of his Virtual or Ordinative Will. Hence God is brought in, wishing, Oh! that there were such an heart in them, Deut. 5. 29. Oh! that thou hadst hearkened to my commandments, Isai. 48. 18. And what are these wishes? Surely all the diffusions of Light, promulgations of Laws, expansions of Gospel Grace, waitings of divine Patience, and strivings of the holy Spirit are (as I may so say) God's O's after Conversion, in as much as they have a tendency thereunto; and God in willing that tendency, doth virtually will mens return also. Excellent is that of learned Ames; Deus eminenter & virtuali quâdam ratione eatenus vult salutem hominum, quatenus vocat ipsos ad salutem. Thus with this Virtual Will God doth will the Conversion of Reprobates. But then you'll say, If so, God's Will is frustrated; for Reprobates are never actually ⟨p. 92⟩converted. I answer, That God's Formal Decree is only of the Means with their tendencies; and therefore is not frustrated but fulfilled in the actual exhibition of such Means. And God's Virtual Will (though it be of the Conversion of Reprobates) yet in their Non-conversion is not frustrated, because it is not an absolute but conditional Will, nisi per ipsos steterit, unless their own voluntary corruption do impede the Effect; which in Reprobates it always doth. But you'll yet reply, Then God's Will is conditional, and by consequence imperfect. To which I answer with the Judicious Bishop Davenant, That Volitions merely conditional agree not with the perfection of the Divine Nature; for that were to suspend God's Will for a time, and then, post purificatam conditionem, to make it become absolute. But mixtly-conditional Volitions, that is, such as are grounded on some absolute Decree, may be allowed: As for Example, that mixed conditional Decree, That if Cain or Judas believe they shall be saved, is grounded on that absolute Decree, that whosoever believes shall be saved.
4. Out of God's formal Decree of the Menas doth result his Virtual Will of mens ⟨p. 91⟩Conversion. That God, who doth formally will the means with their tendencies even unto Reprobates, doth virtually will their Conversion as the true scope and end of those Means. Hence 'tis said, that Christ would have gathered the unbelieving Jews, Matth. 23. 37. and God would have all men to be saved, 1 Tim. 2. 4. viz. in respect of his Virtual or Ordinative Will. Hence God is brought in, wishing, Oh! that there were such an heart in them, Deut. 5. 29. Oh! that thou hadst hearkened to my commandments, Isai. 48. 18. And what are these wishes? Surely all the diffusions of Light, promulgations of Laws, expansions of Gospel Grace, waitings of divine Patience, and strivings of the holy Spirit are (as I may so say) God's O's after Conversion, in as much as they have a tendency thereunto; and God in willing that tendency, doth virtually will mens return also. Excellent is that of learned Ames; Deus eminenter & virtuali quâdam ratione eatenus vult salutem hominum, quatenus vocat ipsos ad salutem. Thus with this Virtual Will God doth will the Conversion of Reprobates. But then you'l say, If so, God's Will is frustrated; for Reprobates are never actually ⟨p. 92⟩converted. I answer, That God's Formal Decree is only of the Means with their tendencies; and therefore is not frustrated but fulfilled in the actual exhibition of such Means. And God's Virtual Will (though it be of the Conversion of Reprobates) yet in their Non-conversion is not frustrated, because it is not an absolute but conditional Will, nisi per ipsos steterit, unless their own voluntary corruption do impede the Effect; which in Reprobates it always doth. But you'l yet reply, Then God's Will is conditional, and by consequence imperfect. To which I answer with the Judicious Bishop Davenant, That Volitions merely conditional agree not with the perfection of the Divine Nature; for that were to suspend God's Will for a time, and then, post purificatam conditionem, to make it become absolute. But mixtly-conditional Volitions, that is, such as are grounded on some absolute Decree, may be allowed: As for Example, that mixt conditional Decree, That if Cain or Judas believe they shall be saved, is grounded on that absolute Decree, that whosoever believes shall be saved.
