A64002:103
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.
Now let us apply this to reprobation, which is the will of God, as well as predestination, and if there can be no cause of predestination quoad actum Praedestinantis, because there can be no cause of the will of God quoad actum volentis; Who seeth not, that by the same reason, there can be no cause of reprobation quoad actum reprobantis? And if it be a mad thing to maintain that merits are the cause of predestination quoad actum praedestinantis; it must be as mad a thing to maintain, that any merits of the creature, can be the cause of reprobation quoad actum reprobantis. And this doctrine Aquinas applies expressly to Reprobation it self, upon the 9. Rom. Lect. 2da, at the end of these words Praescientia peccatorum potest esse aliqua ratio reprobationis: but how? ex parte actus reprobantis? nothing less, but rather ex parte effectus; and what effect? not the denying of grace, but only as touching the inflicting of punishment: thus, Praescientia peccatorum potest esse aliqua ratio reprobationis, ex parte paenae quae praeparatur reprobatis, in quantum scilicet Deus proponit se puniturum malos propter peccata quae à seipsis habent non à Deo.
Now let us apply this to reprobation, which is the will of God, as well as predestination, and if there can be no cause of predestination quoad actum Praedestinantis, because there can be no cause of the will of God quoad actum volentis; Who seeth not, that by the same reason, there can be no cause of reprobation quoad actum reprobantis? And if it be a mad thing to maintain that merits are the cause of predestination quoad actum praedestinantis; it must be as mad a thing to maintain, that any merits of the creature, can be the cause of reprobation quoad actum reprobantis. And this doctrine Aquinas applies expresly to Reprobation it selfe, upon the 9. Rom. Lect. 2da, at the end of these words Praescientia peccatorum potest esse aliqua ratio reprobationis: but how? ex parte actus reprobantis? nothing lesse, but rather ex parte effectus; and what effect? not the denying of grace, but only as touching the inflicting of punishment: thus, Praescientia peccatorum potest esse aliqua ratio reprobationis, ex parte paenae quae praeparatur reprobatis, in quantum scilicet Deus proponit se puniturum malos propter peccata quae à seipsis habent non à Deo.