A64002:686
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.
In consideration Divinae substantiae praecipue utendum est via remotionis. Nam Divina substantia omnem formam quam intellectus noster attingit, suâ excedit immensitate. Et sic ipsam apprehendere non pessumus, cognoscendo quid est, sed aliqualiter ejus notitiam habemus, cognoscendo quid non est; tantóque ejus notitiae magis appropinquamus, quanto plura per intellectum nostrum poterimus ab eo removere. Tanto enim unumquodque perfectiùs cognoscitur, quanto differentias ejus ab alio pleniùs intuemur. Quià in consideration Divinae substantiae non possumus accipere quid, quasi genus, nec distinctionem ab aliis rebus per differentias affirmativas accipere possumus; eam oportet accipere per differentias Negativas. Id. 3. Contra gentes cap. 47. Per effectus Dei pertingere possumus ut cognoscamus de Deo, quia est, & quod causa aliorum est, aliis supereminens & ab omnibus remotus: & hoc est ultimum & perfectissimum nostrae cognitionis in hac vitâ, ut Dionysius dixit. lib. de Mysticâ Theologiâ. Cum Deo quasi ignoto conjungimur, quod quidem contingit, cùm de Deo, quid non sit, cognoscimus, quid vero sit penitùs manet ignotum: unde & ad hujusmodi sublimissimae cognitionis ignorantiam demonstrandam, dicitur de Mose Exod, 20. quod accessit ad caliginem in qua Deus er at. In the consideration of the Divine Essence, we must chiefly use the way of negation: for the Divine Essence, through its immensity, doth exceed every form that our understanding can conceive: So that we cannot apprehend it by knowing what it is; but after a sort we have the knowledge thereof, by knowing what it is not. And so much nearer do we approach to the knowledge thereof, the more we are able to remove from the nature of God. For every thing is known so much the more perfectly by how much the more at full we do behold how it differeth from other things. Now in the consideration of the Divine essence, we cannot take any thing as the Genus thereof; neither can we apprehend its distinction from other things, by differences affirmative; and therefore we must apprehend it by differences negative. The same Thomas in his Third Book Contra Gent. cap. 47. By the effects of God (saith he) we may attain to know that God is, and that he is the cause of other things eminent above them, and removed from them all:
In consideratione Divinae substantiae praecipue utendum est via remotionis. Nam Divina substantia omnem formam quam intellectus noster attingit, suâ excedit immensitate. Et sic ipsam apprehendere non pessumus, cognoscendo quid est, sed aliqualiter ejus notitiam habemus, cognoscendo quid non est; tantóque ejus notitiae magis appropinquamus, quanto plura per intellectum nostrum poterimus ab eo removere. Tanto enim unumquodque perfectiùs cognoscitur, quanto differentias ejus ab alio pleniùs intuemur. Quià in consideratione Divinae substantiae non possumus accipere quid, quasi genus, nec distinctionem ab aliis rebus per differentias affirmativas accipere possumus; eam oportet accipere per differentias Negativas. Id. 3. Contra gentes cap. 47. Per effectus Dei pertingere possumus ut cognoscamus de Deo, quia est, & quod causa aliorum est, aliis supereminens & ab omnibus remotus: & hoc est ultimum & perfectissimum nostrae cognitionis in hac vitâ, ut Dionysius dixit. lib. de Mysticâ Theologiâ. Cum Deo quasi ignoto conjungimur, quod quidem contingit, cùm de Deo, quid non sit, cognoscimus, quid vero sit penitùs manet ignotum: unde & ad hujusmodi sublimissimae cognitionis ignorantiam demonstrandam, dicitur de Mose Exod, 20. quod accessit ad caliginem in qua Deus er at. In the consideration of the Divine Essence, we must chiefly use the way of negation: for the Divine Essence, through its immensity, doth exceed every forme that our understanding can conceive: So that we cannot apprehend it by knowing what it is; but after a sort we have the knowledge thereof, by knowing what it is not. And so much nearer doe we approach to the knowledge thereof, the more we are able to remove from the nature of God. For every thing is known so much the more perfectly by how much the more at full we doe behold how it differeth from other things. Now in the consideration of the Divine essence, we cannot take any thing as the Genus thereof; neither can we apprehend its distinction from other things, by differences affirmative; and therefore we must apprehend it by differences negative. The same Thomas in his Third Book Contra Gent. cap. 47. By the effects of God (saith he) we may attain to know that God is, and that he is the cause of other things eminent above them, and removed from them all: