A64002:523
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.
Concerning which, I say First; I have cause to doubt that this Author understands not aright, the very notions of absolute necessity, and necessity not absolute. There is no greater necessity, then necessity of nature. And this necessity is twofold; either in Essendo, in being, or in Operando, in working. God alone is necessary in being, and his being is absolutely necessary; it being impossible he should not be, as not only we believe, but School Divines demonstrate, and that with great variety, of evident, and curious conclusions. As for the other necessity, which is in respect of operation: First, this is no way incident unto God, speaking of operation ad extrà, and secluding the mysterious emanations within the Divine Nature; such as are the Generation of the Son by the Father, and the wonderful Procession of the Holy Ghost from the Father and the Sonne. But ad extra this necessity of operation is only found in the creature, and that only in such creatures, as by necessity of nature are determined one way: as fire to burn; heavy things to move downwards, and light things upwards; the Sun, Moon, and stars to give light; and the heavens to turn round; all natural Agents in a word distinct from rational are thus determined, to wit, to work that, whereunto they are inclined by necessity of nature; but yet so that being finite, they are subject to superior powers, and thereby obnoxious to impediment most of them, even to powers create; all of them to power increate. Whence it comes pass that no work of theirs is absolutely necessary, especially in respect of God, who can either set an end to all when he will, or restrain their operations at his pleasure. We know the Three Noble Children, when they came forth of the fiery oven, had not so much as any smell of the fire upon them. And therefore Durand professeth that these things which are commonly accounted to come to pass most necessarily, do indeed come to pass merely contingently, in respect of the will of God.
Concerning which, I say First; I have cause to doubt that this Author understands not aright, the very notions of absolute necessity, and necessity not absolute. There is no greater necessity, then necessity of nature. And this necessity is twofold; either in Essendo, in being, or in Operando, in working. God alone is necessary in being, and his being is absolutely necessary; it being impossible he should not be, as not only we believe, but Schoole Divines demonstrate, and that with great variety, of evident, and curious conclusions. As for the other necessity, which is in respect of operation: First, this is no way incident unto God, speaking of operation ad extrà, and secluding the mysterious emanations within the Divine Nature; such as are the Generation of the Sonne by the Father, and the wonderfull Procession of the Holy Ghost from the Father and the Sonne. But ad extra this necessity of operation is only found in the creature, and that only in such creatures, as by necessity of nature are determined one way: as fire to burne; heavy things to move downwards, and light things upwards; the Sunne, Moone, and starres to give light; and the heavens to turne round; all naturall Agents in a word distinct from rationall are thus determined, to wit, to work that, whereunto they are inclined by necessity of nature; but yet so that being finite, they are subject to superiour powers, and thereby obnoxious to impediment most of them, even to powers create; all of them to power increate. Whence it comes passe that no work of theirs is absolutely necessary, especially in respect of God, who can either set an end to all when he will, or restraine their operations at his pleasure. We know the Three Noble Children, when they came forth of the fiery oven, had not so much as any smell of the fire upon them. And therefore Durand professeth that these things which are commonly accounted to come to passe most necessarily, doe indeed come to passe meerely contingently, in respect of the will of God.