A64002:623
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.
3. As for the second interpretation; I do not find it so usual with our Divines: Cajetan distinguisheth here between voluntas signi and beneplaciti; so doth Aquinas, and this distinction of voluntas occulta and revelata, is usually reduced to that of voluntas signi and beneplaciti; But voluntas signi, and voluntas revelata, is more congruously applied to the things which God commands, then to the things which God himself worketh; as for example, he commands faith and repentance; and the commandments of God, are usually called the will of God in Scripture, though improperly; and thus the distinction is plain. God commands one thing, but it is not necessary, that he should will, that that which he commands shall come to pass: As for example, God commanded Abraham to sacrifice Isaac, yet he determined that Isaac should not be sacrificed, as appeared by the event. In like manner he commanded Pharaoh to let Israel go, yet withal told Moses he would harden his heart, that he should not let Israel go. But this will of God called voluntas signi and Revelata, cannot so congruously be said to pass upon mans salvation. Yet because God may be said to command salvation, in as much as he commands faith and repentance, that we may be saved; and in this sense, men are exhorted sometimes to save themselves; As, Save your selves from this froward generation; and Save some out of the fire with fear; and That thou mayest both save thy self and them that hear thee; therefore we are content also to admit of this 1distinction, and consider with what judgement and sufficiency this Author doth impugn it.
3. As for the second interpretation; I doe not find it so usuall with our Divines: Cajetan distinguisheth here between voluntas signi and beneplaciti; so doth Aquinas, and this distinction of voluntas occulta and revelata, is usually reduced to that of voluntas signi and beneplaciti; But voluntas signi, and voluntas revelata, is more congruously applied to the things which God commands, then to the things which God himselfe worketh; as for example, he commands faith and repentance; and the commandements of God, are usually called the will of God in Scripture, though improperly; and thus the distinction is plain. God commands one thing, but it is not necessary, that he should will, that that which he commands shall come to passe: As for example, God commanded Abraham to sacrifice Isaack, yet he determined that Isaack should not be sacrificed, as appeared by the event. In like manner he commanded Pharaoh to let Israel goe, yet withall told Moses he would harden his heart, that he should not let Israel goe. But this will of God called voluntas signi and Revelata, cannot so congruously be said to passe upon mans salvation. Yet because God may be said to command salvation, in as much as he commands faith and repentance, that we may be saved; and in this sense, men are exhorted sometimes to save themselves; As, Save your selves from this froward generation; and Save some out of the fire with feare; and That thou maist both save thy selfe and them that heare thee; therefore we are content also to admit of this