A30248:271
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Jury, London / by Anthony Burgess ...The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...
London: printed by A. Miller for Tho. Underhill, 1651
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.
1Propos. 2. According to the different descriptions of liberty and freedom; so it may be extended larger or narrower unto the actions of God. Those who make liberty consistent with a necessity of immutability, and do not think indifferency necessary, but only knowledge, and judgement going before, they extend it even to the goodness and holiness of God; so they say, God is liberè bonus, freely good, and doth freely love himself, so they make the confirmed Angels and Saints, freely to love God, though necessarily, thus we sin freely, though necessarily: But others, who make a power to do, or not do, necessary to liberty, think it a kind of blasphemy to say, God doth freely will that which is good: hence they make liberty not an attribute of his nature, as holiness, omnipotency, &c. are, but an affection of his will only, and they think that necessarium and contingens, under which liberty is comprehended, are differences of ens in its full latitude, as finitum and infinitum; therefore as the same thing cannot be finite and infinite, so neither necessary and free, but this is to put the definition of liberty into too strait fetters, as in time may be shown. I join with those, that think immutability and liberty may be in the same act, and that God doth freely, though unchangeably love himself; but that freedom of his actions to the creatures, is with a power to do otherwise if he pleaseth.
1Propos. 2. According to the different descriptions of liberty and freedom; so it may be extended larger or narrower unto the actions of God. Those who make liberty consistent with a necessity of immutability, and do not think indifferency necessary, but only knowledge, and judgement going before, they extend it even to the goodnesse and holinesse of God; so they say, God is liberè bonus, freely good, and doth freely love himself, so they make the confirmed Angels and Saints, freely to love God, though necessarily, thus we sin freely, though necessarily: But others, who make a power to do, or not do, necessary to liberty, think it a kinde of blasphemy to say, God doth freely will that which is good: hence they make liberty not an attribute of his nature, as holinesse, omnipotency, &c. are, but an affection of his will only, and they think that necessarium and contingens, under which liberty is comprehended, are differences of ens in its full latitude, as finitum and infinitum; therefore as the same thing cannot be finite and infinite, so neither necessary and free, but this is to put the definition of liberty into too strait fetters, as in time may be shewn. I join with those, that think immutability and liberty may be in the same act, and that God doth freely, though unchangeably love himself; but that freedom of his actions to the creatures, is with a power to do otherwise if he pleaseth.