A64002:2269
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.
JEANS.
IEANES.
Several answers unto this trite and baffled argument you may read in Schoolmen commenting in primam partem summae. Q. 14. Art. 15. I will not trouble you with the rehearsal of them, but shall only propound that which I take to be most plain and obvious unto even an ordinary capacity. We must distinguish betwixt Gods knowledge considered in it self, and the extrinsical denominations thereof. Gods knowledge in it self is not changed by any variation of its objects, which are one while future, and then present, and anon after past and gone, but 'tis one and the same knowledge without any the least alteration (ex parte Dei cognoscentis) by which he knows things whiles future, when present, when past; for he knows and sees them in esse volito pro certo aut tali tempore, as decreed to existent such a time. And to know a thing as decreed to exist at such a time, is to know that it shall be future until that time come; that it shall be present as soon as that time comes, and as long as it lasts; that it shall be past as soon as that time is gone and ceaseth to be: Quare licet alitèr atque alitèr cognoscat res futuras & praesentes ex parte rerum cognitarum, non tamen aliter atque aliter ex parte cognoscentis. Nam videre aliquid apud Deum in esse volito pro certo tempore, est & videre illud futurum esse, donec tempus illud advenerit, & praesens esse cum primum advenerit, & praeteritum esse simulatque tempus illud elapsum fuerit. D. Twice De Scientiâ Mediâ. pag. 389. And again, pag. 26. Praesertim cum sub notione ista, esse voliti pro certo tempore, caeterae notiones quales sunt esse praesens, esse praeteritum, esse futurum, mirabiliter uniantur, & amicissime conspirent; quippe cum esse volitum apud Deum pro certo tempore sit & esse futurum, donec illud tempus advenerit; & esse praesens simulatque advenerit & quamdin duraverit; & denique esse praeteritum, quam primum tempus illud esse desierit. So then you see these various considerations of the objects of Gods knowledge in regard of futurition, presence, preterition, are admirably united in esse volito pro certo tempore, and therefore can be no prejudice unto the immutability of his knowledge; whence it is become a proverb in School Divinity, that God non aliter novit facta, quam stenda.