A26883:354
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.
2. And it seemeth to me a presumption to say, that else the Creature would move the Divine Intellect, and that God as the object moveth his own Intellect as agent; For Moving signifieth Causing, and there is in God (say all Divines) no Effects, and therefore no Causing of them; and so no such moving.
114. It is also an agitated Controversy with them, Whether it be Gods Essence as such which the Creatures are Represented and known in, or in his Knowledge it self as such? They that are for the former say, that the Creature is represented in the Divine Essence before it is known (as in a glass) because the object is presupposed to the act: saith Cajetan, the 1Ruder ignorant sort thus imagine. The second opinion is thus delivered by Rada, Res non continentur in Divina Essentia ut prior est cognitione 2actu & formaliter; nec ibi repraesentantur actu & distinct. 2. Creaturae in Divina Essentia non prius habent esse repraesentatum actu & formaliter, quam intelliguntur. 3. Creatura (formaliter loquendo secundum 3quod aliquid dicitur formaliter intelligibile) non prius habet intelligibile quam intelligatur; sed per intellectionem habet primum esse actuale & formale, & proprium expressum & repraesentatum. And their similitude is, that as mans mind doth not presuppose second notions (Genus, species, &c.) but make them, so doth God the Creature as intelligible intelligendo.
114. It is also an agitated Controversie with them, Whether it be Gods Essence as such which the Creatures are Represented and known in, or in his Knowledge it self as such? They that are for the former say, that the Creature is represented in the Divine Essence before it is known (as in a glass) because the object is presupposed to the act: saith Cajetan, the 1