A64002:2298
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.
JEANS.
IEANES.
D. Twice is not singular herein, diverse great Schoolmen, Aquinas, Durand, Cajetan, Bannes, Gregory de Valentia, and many others, say the same of not only Gods command, but all other signs of the will of his purpose or good pleasure. The words of some few of them, shall for the satisfaction of the reader be inserted in the Margin; and the rather, because you in the 16 Section of this Chapter, tell us, that the Schoolmen were the first coiners of this distinction of Gods will in Voluntatem signi, & voluntatem beneplaciti: and how their interpretation thereof, holds intelligence (as you speak) with that sense of D. Twice which you here impugn, the Reader may see Vindic. Lib. 1. pag. 173, 1174.
D. Twisse is not singular herein, diverse great Schoolemen, Aquinas, Durand, Cajetan, Bannes, Gregory de Valentia, and many others, say the same of not only Gods command, but all other signes of the will of his purpose or good pleasure. The words of some few of them, shall for the satisfaction of the reader be inserted in the Margent; and the rather, because you in the 16 Section of this Chapter, tell us, that the Schoolemen were the first coyners of this distinction of Gods will in Voluntatem signi, & voluntatem beneplaciti: and how their interpretation thereof, holds intelligence (as you speake) with that sense of D. Twisse which you here impugne, the Reader may see Vindic. Lib. 1. pag. 173, 1174.
- 1Dicendum quod in Deo quaedam dicuntur proprie & quaedam secundum Metaphoram, cum autem aliquae passiones humanae in divinam praedicationem metaphorice assumuntur, hoc fit secundum similitudinem effectus, unde illud quod est signum talis passionis in nobis, in Deo nomine illius passionis Metaphorice significatur; sicut apud nos irati punire consueverunt, unde ipsa punitio est signum irae, & propter hoc ipsa punitio nomine irae significatur, cum Deo attribuitur. Similiter id quod solet esse in nobis signum voluntatis, quandoque Metaphorice in Deo voluntas dicitur, sicut cum aliquis praecipit aliquid, signum est, quod velit illud fieri; unde praeceptum divinum quandoque Metaphorice voluntas Dei dicitur, secundum illud Matthaei 6. Fiat voluntas tua, sicut in coelo & in terra; sed hoc distat inter voluntatem & iram, quia ira de Deo nunquam proprie dicitur, cum in suo principally intellectu includat passionem, voluntas autem proprie de Deo dicitur, & ideo in Deo distinguitur voluntas proprie, & Metaphorice dicta, voluntas enim proprie dicta vocatur voluntas beneplaciti; voluntas autem Metaphorice dicta est voluntas signi, eo quod ipsum signum voluntatis voluntas dicitur. Aqin. part. 1. Sum. Qu. 19. art. 11. Communiter dicitur quod distinctio voluntatis divinae in voluntatem beneplaciti, & in voluntatem signi, est distinctio voluntatis in voluntatem proprie dictam, & Metaphorice, nam voluntas beneplaciti est voluntas proprie dicta, vel actus suus volendi, quo aliquid fibi placet, sed voluntas signi dicitur Metaphorice voluntas Dei, eo modo quo signum nominatur Metaphorice nomine rei, cujus est signum, ut imago Herculis vocatur Hercules Et hc potest esse dupliciter, uno modo ratione similitudinis inter signum & signatum ut in exemplo jam posito; alio modo ratione proportionis quasi arguendo, Quod ficut se habent signum & signatum in uno, sic see habeant in alio; & sic est in proposito nostro: Quia enim in nobis ille qui praecipit, vel consulit aliquid fieri, videtur illud velle: similiter qui prohibet aliquid fieri, videtur velle illud non fieri; qui autem aliquid facit, vult illud fieri, qui vero permittit aliquid fieri cum possit impedire, videtur illud velle; ideo in Deo idem ponitur scilicet quod praeceptum, consilium, prohibitio, operatio, & permissio sunt, vel dicuntur voluntas divina propter dictam similitudinem vel magis proportionem. Durand. lib. 1. dist. 45. Q 3. Haec divisio divinae voluntatis in voluntatem beneplaciti, & voluntatem signi, non est univoci in univocata, sed analogi in analogata. Nam de signo divinae voluntatis non dicitur voluntatis nomen nisi Metaphorice, & analogice, propter habitudinem illius ad voluntatem divinam proprie dictam. Quam rem aliis verbis Cajetanus expressit in hac quaestione. Art. 11. Cum dixit non dividi hic rem aliquam, sed vocem ipsam, seu nomen divinae voluntatis Gregori de Valentia. Tom. 1. Disp. 1. Q. 19. punct. 2.