A26883:2710
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.
B. That words may not deceive us, let us in the beginning on•• for all know what you mean by the word [Decree.]
A. I mean the resolution or purpose of his Will de event•, tha• this shall be.
B. And, I suppose, we are agreed; 1. That Gods Will is nothing but his Essence denominated with respect to some Good as its Object. 2. And there was no Object really existent from eternity but God himself. 3. That Understanding and Will are not univocal terms spoken of God and of man, nor of the same formal Conception. And 4. That our formal Conception of Understanding and Will is only of them as they are in man, and not as in God; and so this to us is the prius significatum. 5. And therefore that God doth not understand or will in our sense formaliter, but only eminenter. 6. And lastly, That Mortals know not just how Gods eminent Intellection and Volition differ from the formal in Man. All this you must grant me, or be singular and ignorant.
B. And, I suppose, we are agreed; 1. That Gods Will is nothing but his Essence denominated with respect to some Good as its Object. 2. And there was no Object really existent from eternity but God himself. 3. That Understanding and Will are not univocal terms spoken of God and of man, nor of the same formal Conception. And 4. That our formal Conception of Understanding and Will is only of them as they are in man, and not as in God; and so this to us is the prius significatum. 5. And therefore that God doth not understand or will in our sence formaliter, but only eminenter. 6. And lastly, That Mortals know not just how Gods eminent Intellection and Volition differ from the formal in Man. All this you must grant me, or be singular and ignorant.