A26864:645
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.
London: printed by A.M. for Thomas Underhill, 1654
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.
§. 69,
R. B. 1. When you oppose Virtually to Expressly, you seem by Virtually to mean in sense, though not in terms. If so, then your Syllogism is tautological. But take it in what sense you will in any propriety, and I deny that it is Virtually written in Scripture, that you or I do Believe, or yet that you or I are Justified and shall be saved. Yet I confess that some Conclusions may be said to be Interpretativè vel secundum loquutionem moralem in Scripture, when but one of the premises is ⟨p. 127⟩there: but that is when the other is presupposed as being as certain: but of this more anon, where you speak of this subject more largely.
R. B. 1. WHen you oppose Virtually to Expresly, you seem by Virtually to mean in sense, though not in terms. If so, then your Syllogism is tautological. But take it in what sense you will in any propriety, and I deny that it is Virtually written in Scripture, that you or I do Believe, or yet that you or I are Justified and shall be saved. Yet I confess that some Conclusions may be said to be Interpretativè vel secundum loquutionem moralem in Scripture, when but one of the premises is ⟨p. 127⟩there: but that is when the other is presupposed as being as certain: but of this more anon, where you speak of this subject more largely.
2. To your instance, I say, It is by Faith and natural knowledge mixed that you conclude you shall rise again. The Conclusion participateth of both Premises, as to the ground of its certainty. That it doth sequi, is a right gathered Conclusion, is known only by Reason, and not by Faith: that it is true, is known partly by Reason, and partly by Faith, when the Premises belong to both. Yet though in strict sense, it be thus mixed, in our ordinary discourse we must denominate it from one of the Premises, and usually from the more notable, always from the more Debile. Scripture saith, All men shall rise; Reason saith, you are a man. Though the Conclusion here pare of both, yet it is most fitly said to be de fide, both because Scripture intended each particular man in the Universal; and because it is supposed as known to all, that they are men; and therefore the other part is it that resolveth the doubt, and is the notable and more debile part.