A26883:259
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
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.
38. Gods Transient Acts are of two sorts: 1. Effectively Transient (as Creation, Regeneration, &c.) which do cause somewhat without. 2. Objectively only Transient; which cause nothing, but suppose the Object.
39. It is a dreadful thing to be over-bold, rash and presumptuous, in speaking and asserting any thing without clear proof, of Gods Knowledge and Will; especially to reduce them to all the Modes and Methods of a man, even as to the order of his Acts: seeing we are forced to confess, that even Intellection and Volition are spoken of God with exceeding great impropriety, 1and mans Acts which are the prius significatum, are further below Gods, than a Worm is below a Man. Therefore were it not that the presumption of the Schools and Polemical writers, hath made that Necessary as Defensive, which else would not be so, I should scarce dare to say this little following:
- 1D'Orb•llis 1. d. 40. inquit [•icet in Deo non sit proprie Habitus, est tamen ibl aliquid intellectum à nobis per modum habitus, siquidem scientia in nobis est Habitus ad cognoscendum, sicut Virtus est habitus ad operandum. Cognitio Divina cum semper maneat, congrue signatur per modum habitus.]
40. I. The Power of God is denominated Relatively Omni-potency in three instants to Three several Objects: 1. In the first instant, as to All things which belong to Power: And so God can do all things, which are hence called Possible. 2. In the second instant, to All things meet or Congruous to the Divine Intellect to be willed and done: And so we say, that God can do All that is meet to be done, and nothing that is unmeet. 3. In the third instant (of reason) as to All things which he willeth to do: And so we say, that God can do whatsoever he will do. And so Possibility hath various senses.