A64002:1687
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.
1. Touching that which he saith of the Ancients, he gives us his bare word for it, as touching the confounding of necessity and compulsion; yet Bernard I confess willingly, in talking of liberty from necessity, understands by necessity coaction. He saith farther, that those Ancients did deny that God did necessitate men to sin, least they should grant thereby that God is the Author of sin. But I do not think he can show this phrase of necessitating the will any way to be found among the Ancients, what he hath touched before I have considered, what he shall intimate hereafter, I hope I shall not let it pass unsaluted. And the truth is to necessitate hath such an Emphasis with it as to persuade that whatsoever a man is necessitated to do, that he doth by constraint against his will. And it is a rule commonly received that Voluntas non potest cogi, The will cannot be forced; which is most true, as touching Actus eliciti, the acts of the will inward and immediate, and not so of actus imperati, acts outward and commanded. But Bradwardine who alone useth this phrase amongst School-Divines, takes it in no such sense, but only for an effectual operation of God upon the will moving it to work this or that, not necessarily, but freely; which this Author most judiciously dissembleth all along for despairing to prevail by true and substantial information of the understanding; perturbundis affectibus suffuratur; by a corrupt proposition of his Adversaries tenet, hopes to work distaste upon the Readers affections. Bradwardines position is this, God can after a sort necessitate every created will to 'its free act, and to a free cessation, & vacation from act: and hath a Corollary to this effect; That 1some kind of necessity, and liberty are not repugnant, but may consist together. Again, God doth after a sort necessitate every created will, unto every free act therefore, and to every free cessation 2and vacation from act that by necessity antecedent naturally. And he adds a Corollary, that some kind of antecedent necessity and liberty are not repugnant, and may consist together.
1. Touching that which he saith of the Ancients, he gives us his bare word for it, as touching the confounding of necessitie and compulsion; yet Bernard I confesse willingly, in talking of liberty from necessity, understands by necessity coaction. He saith farther, that those Ancients did deny that God did necessitate men to sinne, least they should grant thereby that God is the Authour of sinne. But I doe not thinke he can shew this phrase of necessitating the will any way to be found among the Ancients, what he hath touched before I have considered, what he shall intimate hereafter, I hope I shall not let it passe unsaluted. And the truth is to necessitate hath such an Emphasis with it as to perswade that whatsoever a man is necessitated to do, that he doth by constraint against his will. And it is a rule commonly received that Voluntas non potest cogi, The will cannot be forced; which is most true, as touching Actus eliciti, the acts of the will inward and immediate, and not so of actus imperati, acts outward and commanded. But Bradwardine who alone useth this phrase among'st School-Divines, takes it in no such sense, but only for an effectuall operation of God upon the will moving it to worke this or that, not necessarily, but freely; which this Authour most judiciously dissembleth all along for desparing to prevaile by true and substantiall information of the understanding; perturbundis affectibus suffuratur; by a corrupt proposition of his Adversaries tenet, hopes to worke distast upon the Readers affections. Bradwardines position is this, God can after a sort necessitate every created will to 'its free act, and to a free cessation, & vacation from act: and hath a Corollary to this effect; That