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 ...

TWISSE Consideration.

THe Conclusion here is very loose; the Arguments being thus; It is Gods will that all should be saved; therefore there is no absolute will, that many thousands of men shall never believe nor be saved: and the vanity of this consequence, I will shew more waies then one.

1. The Apostle doth not say, It is the absolute will of God that all men shall be saved: nay Vossius interprets this place, and that according to the meaning of the Ancients, of voluntas conditionata, a conditionall will in God, not absolute; and he gives instance * 1.1 of it thus; It is the will of God that all shall be saved, in case they believe in Christ. Now albeit it be the conditionall will of God that all, and every one shall be sa∣ved in case they believe, yet this hinders not, but that it may be the absolute will of God, that many thousands of men shall never be saved; as in case his will be to deny the grace of faith and repentance to many thousands, as it is cleare and un∣deniable that he doth.

Nay the Remonstrants themselves, and particularly an Arminian that I had to doe withall lately, spared not to professe, that Election is absolute; if so, then re∣probation also is absolute; and I doubt not but that they will all confesse, that howbeit Gods will be, that all should be saved, yet thousands are repro∣bated.

2. Suppose the Apostle had said, it is the absolute will of God, that all men shall be saved, yet I say it followes not herehence, but that by the absolute will of God many might faile of falvation: for it was the absolute will of God, that every foure footed beast should be represented to Peter, let downe unto him in a linnen vessell; yet neverthelesse it might be that many thousands were not represented to him, and that by the will of God.

Thus having discovered the vanity of this conclusion; I will now proceed to demonstrate that this place cannot be understood, of Gods will in proper speech, viz. willing all and every one to be saved.

1. Like as it is impossible, that a man at the same time should be saved and dam∣ned; so it is impossible, that God should at the same time and duration, both will to save and will to damne the same man: But God from everlasting did will to damne many thousands; therefore it was impossible, that from everlasting he should will to save them.

2. If it be Gods will that all and every one shall be saved; then all and every one shall be saved, For who hath resisted his will. Rom. 9. 19. And for confirmation here∣of, we find in our selves, that if we will doe ought, we doe it if we can; and if we doe not ought, the reason is, either because we have no will to doe it, or because we have no power to doe it. In like sort, that God doth not save many thousands, the reason must be, either because he will not, or because he cannot; not because he will not; for these professe that it is his will to save all and every one; There∣fore the reason why he doth not save all, must needs be, because he cannot save them: this was Austins argument 1200 years agoe. Enchirid. cap. 96. and 97. hand∣ling this very place of the Apostle.

3. If God did from everlasting will the salvation of all and every one, then ei∣ther at this day he doth continue to will the salvation of all and every one, and shall continue for ever to will it, or no; if he doth continue to will it and ever shall, then say that God doth will the salvation of the damned both Men and Di∣vells; albeit it is well known he damnes them. If he doth not continue to will it, then is God of a changeable nature; directly contrary to the word of God, as well as to manifest reason: With him (saith Iames) is no variablenesse nor shadow of change. I the Lord am not changed, Mal. 3. 6. As for that which he thrusts in, to help make weight, saying, that there is no let in God, but that all men may believe and be saved, this is a most improper speech; for no man is said (in proper speech) to be let from doing ought, but upon presupposition that he would doe it; now we utterly deny that God hindreth any man from believing and repenting, whose will is disposed to believe and repent. But seeing all men have infidelity and hardnesse of heart naturall unto them, as a fruit of that corruption wherein all are borne; we deny that God c••••es it in all, but only in whom he will, according to that of Saint Paul, He hath mercy on whom he will, and whom he will he hardneth. And our Saviour upon the same ground, is bold to tell the Jewes, saying, Ye therefore heare not my words (that is, * 1.2 believe them not) because ye are not of God.

2. The first exposition here mentioned was given by Austin, many hundred years agoe. Enchirid. cap. 103. and he proves this his interpretation of the word [all] by the congruity of it to Scripture phrase in other places, as where it is said of the Phari∣ses, that they tythe every herbe; his words are these, I••to locuti••nis modo & Dominus usus est in Evangelio, ubi ait Phariseis, Decimatis mentham, & rutam, & omne olus: ne{que} enim Pharisei quaecun{que} aliena, & omnium per omnes terras alienigenarum omnium olera decimabant. Sicut ergo hic omne olus, omne olerum genus; it a & illic omnes homines, omne hominum genus, intelligere pos∣sumus: yet see the ingenuity of this great light of the Church of God: for forth∣with he gives leave to devise any other convenient interpretation; provided that we doe not violate Gods omnipotency, by saying, that any thing that God would have brought to passe, is not brought to passe; his words are these, Et quocun{que} alio modo in∣telligi potest, dum tamen credere no cogamur aliquid omnipotentem Deum noluisse fieri, factum{que} non esse; qui sine ullis ambagibus si in caelo & terra (sicut & veritas cantat) omnia quaecun{que} voluit

fecit: profecto facere noluit, quaecun{que} non fecit. This interpretation is generally received by our Divines, because of the congruity thereof to the Text it selfe; for as much as the Apostle having first admonished them in the generall to pray for all, forthwith he descends to specialls, as Vossius acknowledgeth, Generi speciem subjicit; now look in what sort the Species is to be understood, after the same manner is the Generall to be understood. Now the Specialls mentioned, are certain sorts or conditions of men, as Kings, and such as are in authority; therefore the generall [all] must in like manner be understood of all sorts, and all conditions of men: upon this consideration also it was that Austin did insist, in the place before alleadged: Praeceperat (saith he) Aposto∣lus ut or aretur pro singulis hominibus, & specialiter addiderat pro Regibus, & iis qui in sublimita∣te sunt, qui putari poterant fastu & superbia seculari a fidei Christianae humilitate abhorrere. Pro∣inde dicens, hoc enim bonum est coram salvatore nostro Deo, id est, ut etiam pro talibus oretur; statim ut desperationem tolleret, addit, qui omnes homines vult salves fieri, & in agnitionem veritatis ve∣nire. Hoc quippe Deus bonum judicavit, ut orationibus humilium dignaretur, praestare salutem sub∣limium. Now I come to consider what this Author hath to say against this expositi∣on, for he gives us very gravely to understand, that it gives him little satisfaction: we are therefore to expect some better satisfaction from him.

It is true that [all] is so used in Scripture, not only some times, but very frequent∣ly; let him come to instance in his sense, we are ready to instance with him for ours. But the Text (saith he) shewes we are to understand the individualls and not the kindes. Where first (I doubt) his ignorance, in understanding the distinction aright, is his best ground of opposition. When Austin urgeth for his interpretation, that of the Phari∣ses tything omne olus, every hearb, who doubts but they tythe Individuall hearbs. In like sort when Peter saw in a vessell let down unto him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every foure footed beast; no question but Individuall beasts were let down unto him, not every one of every kind, but of every kind or of most kinds, or of many kinds some, so that the meaning of the distinction is not to exclude all individualls (as this Author seems to carry the matter,) but only, to exclude a necessity of understanding all individu∣alls of all sorts. It is enough if God will save some of all sorts, that is, of all condi∣tions some individualls. Then, seeing he undertakes out of the very Text, to give us better satisfaction, then either Austin or our Divines have hitherto received, it must needs be a shame for him to leave the present Text, and fetch grounds elsewhere, for the clearing of Pauls meaning here. Now let us observe, how congruously or incon∣gruously to his own undertakings, he carryeth himselfe in this businesse: of the duty enjoyned, and of the motive annexed, there is no question: but whereas he shapes the coherence thus, and makes Paul in effect to speak after this manner; our charity must reach to all to whom God extends his love to; God will have all to be saved, and therefore we must pray for all. Though all this were granted him, it makes nothing for him: but over and above here are causelesse errours more then enough:

For, first, our charity must extend farther then Gods love; was not Jacob bound to carry himselfe charitably towards his brother Esau? though Gods hatred of Esau, we know was as ancient as his love to Iacob.

2. We are not bound to extend our charity so far as God extends his love; for many thousands there be in the World, (not to speak of the Elect departed this life) towards whom it may be God extends his love, which yet are unknown to us; & are we bound to pray for we know not whom. Again, Gods love, with this Author, is extended as farre as his will to save, and that is extended to all and every one: and unlesse God be now changed, it must extend to them now after they are damned, and must our charity be extended towards them also? But he proceeds, let us proceed with him. Now (saith he) [all] in the duty signifies every man; but that we deny; he gives his rea∣son, for no man though wicked and prophane, is to be excluded from our Prayers.

Against this I have two exceptions, (and yet if the whole be granted him, it maketh nothing for him:) my first exception is this; he promised to give us satisfaction out of the Text it selfe; but who seeth not but that this rule of his, is brought in quite be∣sides the Text: I from the Text have proved, and from the coherence between the generall and the speciall, that the speciall being certain particular conditions of men, the generall [all] must conformably be understood of all conditions.

My second exception is this; he obtrudes upon us, that no man, though wicked and pro∣phane, is to be excluded from our Prayers. I confesse I doe not find my selfe apt to exclude any from my prayers; but I cannot endure, that a bold fellow should obtrude his

rules upon us as Oracles. The Apostle Saint Iohn forbids us to pray for them that sinne a sinne unto death. But let all this be granted, what then? If it extends to every one in the duty, it must have the same extent in the motive too; but this I deny; he saith, else the motive will not reach home, nor have strength enough to enforce the duty: but this likewise I de∣ny; and shew withall, how the motive shall reach home, and have strength enough even to enforce this duty, according to this Authors accommodation of it; albeit God hath a will not to save all and every one, but of all sorts and all conditions some; of Kings some, of them that are in Authority some; For seeing God saves of all sorts some, why should not every Christian Subject, pray for his Prince and Ru∣lers, seeing it may be they are those some, whom God means to save, even of the ranke of Princes, of the ranke of Governors, and of men in Authority. For God hath not revealed to us, who they are whom he hath elected, and who they are whom he hath reprobated. If he had, Austin tells us what we should doe in that case, De Ci∣vit. Dei. lib. 21. cap. 24. Si de aliquibus it a Ecclesia certa esset, ut qui sunt illi etiam nosset, qui licet adhuc in hac vitâ sint constituti, tamen praedestinati sunt in aeternum ignem ire cum Diabolo, tam pro i is non or aret, quam pro ipso. If it shall be farther urged, that we are to pray for all Kings, and all that are in Authority, not only for our own; I answer, that this is no∣thing agreeable to the end of such prayers here expressed by the Apostle, namely, That under them we may live a quiet and peaceable life in all Godlinesse and honesty. And what have we here in England, to doe with the King of Bungo, that we should pray for him, or for the Kings in terrâ australi incognitâ, discovered by Ferdinando de Quir, or for the great Duke of Crapulia?

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 sig∣ni 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 work∣eth; 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 con∣gruously be said to passe upon mans salvation. Yet because God may be said to com∣mand salvation, in as much as he commands faith and repentance, that we may be sa∣ved; 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 * 1.3 distinction, and consider with what judgement and sufficiency this Author doth im∣pugne it.

1. By his first opposition, it appears, that meer ignorance bears him out against this distinction; For we doe acknowledge, that Gods revealed will, and his words revealing it, are true interpretations of his own mind and meaning; though not of such a meaning as he expects should be fashioned. For he conceives that Gods will in this case, is only of what shall be done; which is most untrue: Hereby is only signi∣fied, what is mans duty to doe, although it may be God will not give him effectuall grace to doe it. As for examples sake, when God commanded Pharaoh to let Israel goe; hereby was signified, that God would have it to be Pharaohs duty to let Israel goe; though withall he professes to Moses, that he would harden Pharaohs heart, whereupon he should refuse to let them goe. So when God commanded Abraham to sacrifice Isaack, hereby it was signified, that it was Gods will to make it Abrahams duty to sacrifice his Sonne, albeit God had determined, that when Abraham came to poynt of execution of that which was enjoyned him, he would hold Abrahams hand, and content himselfe with Abrahams readinesse, and good heart to obey God in this.

2. As to the second; it is untrue that any such thing followeth as this Author pre∣tendeth, namely, that two contrary wills shall be found in God; For first there is no contrariety in the wills here shaped by the Author himselfe; thus, many shall be damned,

and those, many may be saved. As for the word irrevocable, wherewith this Author stuffes his proposition, that is no attribute of damnation, or the manner thereof, but rather of Gods decrees; wherein still he proceeds and spares not to foame out his own shame, desiring to make Gods decrees of a revocable nature. Secondly, he under∣stands not the accommodation of the distinction aright, which is not directly to sal∣vation and immediatly, but rather to praecepta, consilia, remedia, (as Aquinas expresseth it) of voluntas signi, which is all one in this case with voluntas revelata.

1. Applyed to Gods commandement, joyned with a will not to give grace to o∣bay his commandement, thus, it's Pharaohs duty to let Israel goe; Tis not Gods will that Pha∣raoh shall let Israel goe, for he meaneth to harden his heart to the contrary.

2. Applyed to salvation, consequent or not consequent, according as men shall be found to obey or disobey Gods commandement: thus, it's my will, that as many as believe and repent shall be saved, and consequently it's true, If thou believest (whoever thou art) and repentest, thou shalt be saved. I will give grace to believe and repent to some on∣ly, whereby they may be saved; between those in like manner, there is no contrariety at all.

3. And if there be no contrariety at all, then surely it followes not by this Au∣thors Logick, that if one of them be good, the other must be bad. I say by this Au∣thors Logick; for now adaies men are given so much to Rhetorick, that they forget all good Logick, if ever they learnt any: who I pray gives any such rule, that if one contrary be good, the other must be bad? If heat be good, is cold bad? Or if white be good, is black bad? But as for the case we treat of, if these wills were found to be contrary, one of them should destroy the other, and the other should have no being at all; and in case it hath no being, shall it be said to be bad? Yes, like enough, by the learning of the Arminians. I come to the Fifth.

Notes

• * 1.1

  Hist. Pelag. lib. 6. 7. p. 638.
• * 1.2

  Rom. 9. 18. Joh. 4. 47.
• * 1.3

  Acts 2. 40. Jud. 23. 1 Tim. 4. 16.