A26883:307
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.
80. Only this being added, that so far as Gods will was the first Cause determining of any thing that will be, so far he was eternally the Cause of the truth of this proposition, Hoc erit, when such a proposition shall be.
81. But where Gods Will is not the first cause of the Thing which will be, there it is not his causing the truth of the proposition that is the cause that it will be; (Though his Knowledge be a medium from whence it may Logically be inferred that it will be.)
82. Moreover, whatever is from eternity, must be Res, or modus rei, or Relatio. But from Eternity, there is no Res futura, no modus rei futurae, no Relatio rei futurae. *For non entis non est Modus, vel Relatio. If you add that it is Denominatio extrin eca, I answer it must be then God himself only, as denominated Knowing, or Willing that This or that shall be, (which is not properly the futurity of the thing). For otherwise it must be a denomination of Nothing.
- *I know that the Judicious Greg. Arim. 1. d. 28. q. 3. pag. 122, &c. asserteth these four things: 1. That aliquid potest reserri realiter ad non ens: 2. Non ens potest realiter referri ad ens: 3. Quod Deus aeternaliter referebatur ad Creaturam quae non erat: 4. Quod Deus realiter reserlur ad creaturam ex tempore. And his reasons are very considerable for three of them: But as to the second which concerneth our case he faileth. For 1. his first reason, that relations are ever mutual or convertible, I deny his proof as vain, as to the reality of the relation. 2. And that res non existens is causa I deny: Fuit causa, non est. 2. And remember that he instanceth only in things as caused or foreknown: Sin therefore can be called future but as fore-known. 3. Remember that his Master Ockam hath oft (in Quodl.) proved that Relations are Nothing, besides the quid absolution, and Reason Being nothing but Comparabilitas, all is but to say, that God fore-knew what would be, and therefore had there been such a proposition from Eternity as [This will be] it had been true. Vid. Aquin. 1. p. d. 38. q. 1. a. 1. Bonav. ib. a. 1. q. 1. & 2. Durand. 1. d. 38. q. 1. Scot. ib. q. 1. Cajet. Bannes, Rip. Zumel. Nazar. Molin. Vasqu. Arrub. &c. 1. p. q. 14. a. 8. Greg. Valent. 1. p. d. 1. q. 14. punc. 5. s. 3. Alvar. de Auxil. disp. 16. Snarez de Axil. l. 1. c. 13. Ledesm. de Axil. dis. 2. Ruiz de scient. d. 15, 16, 33, 36, &c.