A26883:2972
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. And some men will trouble and deceive themselves and others, what-ever is said to them. It is certain, that possible and futurum are termini diminuentes & negantes quoad existentiam. That which only will be is not. Therefore the name signifieth nothing, but that the thing will be without any connotation of any cause of it; but it implieth that there is some fundamentum vel ratio, which might warrant any perfect existent Intellect to say, It will be. And there needs no more to that, but the eternal perfection of Gods own Intellect. But I have said more of this lib. 1. and therefore here will add no more.
B. And some men will trouble and deceive themselves and others, what-ever is said to them. It is certain, that possible and futurum are termini diminuentes & negantes quoad existentiam. That which only will be is not. Therefore the name signifieth nothing, but that the thing will be without any connotation of any cause of it; but it implyeth that there is some fundamentum vel ratio, which might warrant any perfect existent Intellect to say, It will be. And there needs no more to that, but the eternal perfection of Gods own Intellect. But I have said more of this lib. 1. and thefore here will add no more.
C. But how is it possible for God to fore-know that sin will be, unless he first Will or Decree that it shall be (by his permission)?
B. I abhor the question and supposition. That such worms as we, who know not what Gods Intellect or Will is, should presume to conclude that he cannot fore-know sin, unless we can understand how he fore-knoweth it; yea, unless it be by a way that a man could fore-know it. When it is a wiser way of arguing, to say, [This is the way that man knoweth by, and that man can comprehend: Ergo it is not like to be the way of Gods fore-knowledge.] But remember one thing, that here you plainly make God to will the form of Sin as well as the matter? For is not the form future?