A64002:1156
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. As touching the second; First let us consider how the objection is shaped. Secondly, as it lies, with what judgement and sobriety it is impugned.
1. It is true men are absolutely elected or absolutely rejected; but we content not our selves with generalities, wherein as Aristotle hath observed, do lurk many equivocations: Neither do we delight in confounding things that differ. Election and rejection or reprobation, and in general the will of God, may be considered, either Quoad actum voluntis, as touching the act of God willing, or as touching the things willed. Of this distinction this Author takes no notice; It is fit for some and advantageous to fish in troubled waters. Now as touching the act of God willing; both Aquinas hath proved, that there can be no cause thereof; and withal professeth, that never was any so mad as to say That merits can be the cause of predestination, quoad actum praedestinantis, as touching the act of God predestinating. And Bradwardine hath curiously disputed this way that no will of God is conditional, to will quoad actum volentis, And Piscator against Vorstius hath proved the same after his way; and by variety of demonstration this way may be convinced, as in part I have showed in this discourse, both on the part of election, and on the part of reprobation. And both Dr Jackson in his book of Providence, professeth that the distinction of Voluntas antecedens and consequens, or antecedent and consequent will in God is to be understood quoad res volitas as touching the things willed, as much as to say, non quoad actum volentis. And Gerardus Vossius drawing the distinction of will antecedent and will consequent unto the distinction of will absolute and will conditional, applies it only quoad res 1volitas, and so interpreteth Fathers discourse thereof; And of a conditional will gives this instance; God will have men to be Saved, in case they believe where faith is clearly made the condition of Salvation, a temporal thing the condition of a temporal thing, not the condition of Gods will to save; it being no way fit that a temporal thing should be made the condition of a thing eternal, such as is Gods will to save. And this is more apparent by the reading of Vossius himself. Histor: Pelag: l: 7. treating of Gods will to save all. Now if we speak thus of Gods will quoad res volitas as touching the things willed; these things willed being very different, we have reason to consider them distinctly also.