A64002:2259
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.
First, Rada, Par. prim. controv. triges. Art. 2. pag. 493. Adomnes authoritaies unica solution sit satis. Dico enim quod non intelligunt sancti, omnia esse Deo secundum rem praesentia sed secundum esse objectivum & cognitum: omnia enim in seipso videt & intu•tur.
First, Rada, Par. prim. controv. triges. Art. 2. pag. 493. Adomnes authoritaies unica solutione sit satis. Dico enim quod non intelligunt sancti, omnia esse Deo secundum rem praesentia sed secundum esse objectivum & cognitum: omnia enim in seipso videt & intu•tur.
Secondly, Suarez gives the same answer, but he explains himself more fully: The Fathers (saith he) speak by way of exaggeration to declare the perfection and exactness of that knowledge which God hath of things to come, for he knows them so distinctly, and accurately, with all their circumstances, as if they did exist actually present. This knowledge of them therefore is not so much abstractive as intuitive, not 1so much prescience as science.
Secondly, Suarez gives the same answer, but he explaines himselfe more fully: The Fathers (saith he) speake by way of exaggeration to declare the perfection and exactnesse of that knowledge which God hath of things to come, for he knowes them so distinctly, and accurately, with all their circumstances, as if they did exist actually present. This knowledge of them therefore is not so much abstractive as intuitive, not 1so much prescience as science.
- 1Parres per quandam exaggerationem locuti sunt ut declararent perfectionem scientiae, quam Deus habet de futuris; nam illa tam clare & distinctè cum omnibus circumstantiis intuetur, ac si pra sentia actu jam existerent: ideoq, scientia illa non est abstractiva, sed propriissima intuitio. Ad hoc ergo significandum dixerunt illam non tam esse dicendam praescientiam, quam scientiam. Nam more humano loquendo, quae prasciuntur, non ita clarè & distinctè cognoscuntur. Nam Astrologus qui praescit suturam esse Eclipsin, non apprchendit & cognoscit illum effectum distinct prout in re futurns est cum omnibus conditionibus & circumstantiis eius: & ideo non habet de illo scientiam intuitivam, sed abstractivam. At vero Deus ram distincte intuetur futurum antequam sit, sicut quando est, tamque veram scientiam intuitivam illius habet. Quocirca in eo sensu in quo illi patres voluerunt illam scientiam propriè appellare praescientiam; Illa particula Prae non solum excludit realem existentiam, sed etiam praesentiam objectivam exactam, & omnimodam ffectus tie cogniti.