A64002:2278
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, because the objective conceit of them, as denominating both God and the Creature is one and the same, only by the abstraction of the understanding, and not Physically or a part rei. This you have yielded unto by Scotus in answer unto the objection of Henricus, that Primo diversa in nullo conveniunt, sed Deus est primò diversus a quacunque creatura &c. Unto this Scotus answers lib. 1. distinct. 8. Q. 3. Deus & Creatura non sunt primò diversa in conceptibus; tamen sunt primò diversa in realitate, quia in nullà realitate conveniunt. Et quomodo esse possit conceptus communis sine convenientiâ in re vel in realitate, in sequenti dicetur. Deus & Creatura (saith Rada a famous Scotist) sunt primò diversa subjectivè, quia scilicet in nulla realitate per differentias contrahibili conveniunt, sed non sunt primò diversa objectivè & quoad intellectum, sicut nec decem praedicamenta, quia Ens de eis praedicatur in quid. part. 1. controver. 21. Art. 2. pag. 214.
First, because the objective conceipt of them, as denominating both God and the Creature is one and the same, only by the abstraction of the understanding, and not Physically or a parte rei. This you have yeelded unto by Scotus in answer unto the objection of Henricus, that Primo diversa in nullo conveniunt, sed Deus est primò diversus a quacunque creatura &c. Unto this Scotus answers lib. 1. distinct. 8. Q. 3. Deus & Creatura non sunt primò diversa in conceptibus; tamen sunt primò diversa in realitate, quia in nullà realitate conveniunt. Et quomodo esse possit conceptus communis sine convenientiâ in re vel in realitate, in sequenti dicetur. Deus & Creatura (saith Rada a famous Scotist) sunt primò diversa subjectivè, quia scilicet in nulla realitate per differentias contrahibili conveniunt, sed non sunt primò diversa objectivè & quoad intellectum, sicut nec decem praedicamenta, quia Ens de eis praedicatur in quid. part. 1. controver. 21. Art. 2. pag. 214.
Secondly, Physically and a part rei, there is a greater distance between God and the creature, then there is between any creatures; for 'tis an infinite distance. This is all which is proved by that reason of Bannes in 1. par. Thom. Q. 13. Art. 5. That all created perfections in comparison of uncreated, are but painted and umbratic, the best of created beings in comparison of God are but shadows and pictures, Isaiah 40. 17. All nations before him are as nothing, and they are counted to him less then nothing. Omnis perfectio creata comparatione ad increatam perfectionem, est quasi depicta & umbratica, Ergo &c.