A26883:315
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.
86. Gods mere fore-knowledge, nor his mere Will without efficient Power or Action, causeth not the thing future, and therefore is not the Cause that It will be. But where Knowledge and Will with Active Power cooperate, they are true Causes of the thing. And nothing is a proper Cause that It will be, but what will Cause its being.
86. Gods meer fore-knowledge, nor his meer Will without efficient Power or Action, causeth not the thing future, and therefore is not the Cause that It will be. But where Knowledge and Will with Active Power cooperate, they are true Causes of the thing. And nothing is a proper Cause that It will be, but what will Cause its being.
87. By all this it is evinced that God Causeth not the futurity of sin; And that there needeth no Decree of God to make Sin pass è numero possibilium in numerum futurorum; And consequently that the Learned and pious Dr. Twice his Achillean argument, which is the strength of his Book de Scientia Media is but delusory: As the excellent Strangius also hath fully manifested. And his admired Bradwardine is as weak in his attempts on the same subject, and proveth God the Cause of all futurition by no better reasons than he proveth, that without him there would be no impossibles; yea that non posset esse impossibile: When it were impossible any thing should be, were there no God; and yet that impossibility is nothing and needeth no cause. It's strange how some Learned men confound Things and Nothings, and the Notions and Names of Nothings with the Nothings named. So Bradwardine l. 1. c. 18. p. 221. will tell us how God knoweth complex objects, and distinguisheth those that are antecedent to Gods Intellection from those that are consequent: The former sort are such as these [God is God, is eternal, omnipotent, &c.] These he saith are the Causes that God knoweth them, being before his knowledge of them: The other about Creatures are after it and caused by it. Yet doth the good man thus humbly Preface [Non proprie & distincte sed similitudinarie balbutiendo vix tenus possum vel scio, ignarus homuncio, excelsa scientiae Dei mirabilis resonare.] But see how the world is troubled with this profane