A64002:2232
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.
But now this I would have to be understood as Suarez speaks of such 1kind of perfections in general.
But now this I would have to be understood as Suarez speakes of such 1kind of perfections in generall.
- 1Respondeo, verum esse nullam perfectionem creatam, secundum adaequatam rationem quam habet in creaturâ, esse in Deo formaliter, sed eminenter tantum: non est enim in Deo sapientia creata, nam ut sic est accidens, & finita perfectio, & idem est de caeteris similibus. Dicitur ergo Deus quasdam ex his perfectionibus continere formaliter, quia secundum eas habet aliquam formalem convenientiam cum creaturâ, ratione cujus illa perfectio secundum idem nomen, & eandem rationem, seu conceptum formalem attribuitur Deo & creaturae, salvâ analogiâ, quae inter Deum & creaturam semper intercedit. Quando vero non est talis convenientia, nec formalis denominatio, sed sola efficacitas divinae virturis, tunc dicimus intercedere convenientiam eminentialem. Atque ita in Deo nulla perfectio est formaliter nisi vel secundum proprium conceptum Dei, vel saltem secundum conceptum abstrahentem a Deo, & creaturis. Metaph. Disp. 30. Sect. 1. num. 12.
And again afterwards.1
And againe afterwards.1
- 1Recte, &c. Intelligitur esse longe diversum modum vivendi divinae & creatae substantiae: & quod de divinis attributis positivis superius diximus, in hoc manifestillimum esse secundum modum, quo sunt in creaturis, non esse in Deo formaliter, sed eminenter. Esse autem in Deo formaliter secundum modum altiorem, qui omnem imperfectionem creatutarum excludat. Disp. 30. Sect. 14.