A26883:352
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.
112. The only way therefore is to confess our Ignorance, and that it must needs be that the mind which cannot comprehend Gods Immense ⟨p. 17⟩Eternal Essence, must be unable to solve such questions as imply such a comprehension: And it were well if mens experience of their utter incapacity to understand some such Cases, would warn them more cautiously to meddle with others.
112. The only way therefore is to confess our Ignorance, and that it must needs be that the mind which cannot comprehend Gods Immense ⟨p. 17⟩Eternal Essence, must be unable to solve such questions as imply such a comprehension: And it were well if mens experience of their utter incapacity to understand some such Cases, would warn them more cautelously to meddle with others.
113. The Scotists doctrine is laid down by Rada in these Conclusions; 1. Deus cognoscit alia à se. 2. Cognoscit omnia perfectissime. 3. Non cognoscit alia à see per repraesentationem & motionem quam ipsa de se faciunt. 4. Creatura non est objectum primarium & immediatum Divinae cognitionis. 5. Sed tale est Divina essentia. 6. Distinctam tamen aliorum 1habet Cognitionem. 7. Deus cognoscit creaturas in su• essentia. 8. Cognoscit res in se ipsis & propriis earum naturis, si fiat determinatio cognitionis ex parte rei cognitae. In all this it seemeth to me to be overbold presumption to conclude, 1. That God knoweth not the Creature immediately: And the reason he giveth is as bold, quia tunc vilesceret Divinus intellectus. None of this can be proved, though I presume not to assert the contrary. Yet it seemeth to us that the Creature is Quid intelligibile in se immediate, and that it is the perfection of God to know all that is intelligible, and not a vilifying of him. As it is no vilifying of his Power to make every thing as it is. The Creature no doubt is not the Primary intelligible object: But whether it be not Immediately Intelligible in se is the doubt.