A26883:335
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.
96. †But note 1. That as the denominations of a universal may be better distributed and restrained by its relation to particulars, than particulars can be denominated like the universal; so it is here unfitter to give the attribute of God relatively to the creature, than to speak of God as Relatively limited to the creature. And therefore it is more unfit to say that the creature co-existeth [eternally and immensely] with God, than that God co-existeth [temporarily and limitedly] with the creature in relation. 2. That the most proper expression is to fetch the attribute from the Nature of the subject, rather than borrowedly from the correlate: And so it is fittest to say, that [The Eternal and Immense God doth co-exist Eternally and Immensely with the Transitory, finite creature]; And that [the creature doth Transitorily and finitely co-exist with the Eternal Immense God].
- †This supposeth (with Pet. Hurtad. and other Nominals,) that God is Related to the creature, and that Scotus his answer to Aquinas resting on the contrary supposition, that only the creature is Related, is therefore vain. Aegid. Roman. Quodl. 3. q. 3. pag. 135. Totus decursus rerum est Deo praesens: Ideo circa hoc non fallitur; sive sit necessarium sive contingens: cum infallibilitas divinae cognitionis non det rebus necessitarem, n•c tollat à contingentibus contingentiam: Futura s•nt praesentia praescientiae Divinae, &c. For this co-existence, see Ricard. in 1. d. 38. q. 3. & d. 39. q. 1. a. 1. Capreol. 1. d. 36. q. 1. a. 2. & d. 38. q. 1. a. 2. Ferrar. cont. Gent. 1. c. 66. Caje•. 1. q. 14. a. 13. On the contrary, see Alens. 1. •. q. 23. in 4. a. 3. Bonavent. 1. d. 39. a. 2. q. 3. Scot. ib. q. 1. Dur. q. 3. n. 12. Greg. q. 2. a. 2. Gabr. 1. d. 38. q. 1. a. 2. Mar•il. in Thom. Vas•u. in 1. Th•. q. 14. a. 3. d. 64. r. 3. 4.