A64002:101
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.
2. Now as for the cause of this decree, as likewise of all the decrees of God, when any of our Divines say, that it is the mere pleasure of God, as in some places it is expressed of some decrees, let them be understood aright; not as if they distinguished between the decree of God, and the good pleasure of his will; for we know full well, that the decree of God is the good pleasure of his Will, what decree soever it be: but hereby we only exclude, all causes from without, moving God to make any such decree; like as when it is said, Deuteron. 7. 7. The Lord did not set his love upon you, nor choose you, because ye were more in number then any people, but because the Lord loved you, as much as to say, The Lord loved you, because he loved you. Where we cannot soberly devise any distinction between love and love, as between the cause and the effect; only hereby is excluded all cause from without. Now we are ready with open face to profess, that of the Will and decree of God, there neither is, nor can be any cause from without: all things from without being temporal, and the Will of God being eternal, and the Will of God quoad actum Volentis, being the very Essence of God; For God is a pure Act and that indivisibly One, whereby he is said to Be whatsoever he is, as we do conceive variety of perfections in God, yet all these are but one indivisible Act in God; and by this one indivisible Act, he both knows all that he knows, and willeth and decreeth all that he willeth and decreeth. Man when he willeth any thing, as likewise an Angel when he willeth ought, they produce an act of willing passing upon this or that object: but it is not so with God, in whom there is no accident. And therefore Aquinas was bold to profess, that never any man was so mad, as to 1profess that merits were the cause of Predestination, as touching the act of God predestinating: and why so? why surely upon this ground, because predestination is the will of God: and like as nothing can be the cause of the will of God, as touching the act of willing, so nothing can be the cause of divine predestination, as touching the act of God predestinating. His words are these in the same place; Sic inquirenda est ratio praedestinationis, sicut inquiritur ratio divinae voluntatis. dictum est autem suprà, quod non est assignare causam divinae voluntatis ex parte actus volendi.
2. Now as for the cause of this decree, as likewise of all the decrees of God, when any of our Divines say, that it is the meer pleasure of God, as in some places it is expressed of some decrees, let them be understood aright; not as if they distinguished between the decree of God, and the good pleasure of his will; for we know full well, that the decree of God is the good pleasure of his Will, what decree soever it be: but hereby we only exclude, all causes from without, moving God to make any such decree; like as when it is said,