A64002:102
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.
But because like as the love of God is sometime taken for the good thing which God bestows, like as Jansenius interprets that place John. 14. 21. He that loveth me shall be beloved of my Father, to wit, of the effect of the Fathers love; and we commonly say, that Passions are attributed unto God not quoad Affectum, but quoad Effectum: in like sort the Will of God is taken for the thing willed, as 1 Thes. 4. 3. This is the will of God, even your sanctification, that is, this is willed by him. Therefore Aquinas distinguisheth a double consideration in the will of God, one quoad actum volentis, and so it hath no cause from without; another quoad res volitas, and so it may have a cause. So likewise in predestination as considering it either quoad actum Praedestinantis, and so it hath no cause, or quoad effectum Praedestinationis, and so it may have a cause, as there he professeth, both touching the will of God in general, and touching Predestination in special. Of the will of God in generall, thus; Non est assignare causam voluntatis divinae ex parte actus volendi, sed potest assignari ratio ex parte volitorum, in quantum scilicet Deus vult esse aliquid propter aliud. And of predestination in speciall, thus; Sed hoc sub quaestione vertitur, utrum ex parte effectus praedestinatio habeat aliquam causam; & hoc est quaerere utrum Deus praeordinaverit se daturum effectum praedestinationis alicui propter aliqua merita. Now thus we acknowledge of predestination, both in the way of a meritorious cause on Christs part, and in the way of a disposing cause on our part. For God we say, hath predestinated to bestow upon us, both grace and glory for Christs sake; where Christ is made a meritorious cause of grace and glory, ⟨p. 7⟩but not of the act of predestination. And farther we say, that God hath predestinated to bestow glory upon us, as a reward of grace, as a reward of faith, repentance, and good works: and to this purpose it is said that God by his grace, doth make us meet partakers of the inheritance of the Saints in light, Coloss. 1. 12. But as for the bestowing of grace on any, we say there is no cause thereof on mans part, For he hath mercy on whom he will.