A26883:362
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.
120. By this you see how widely they are disagreed what an Idea is in God: And yet they conclude (as Rada ib. p. 480.) neminem nisi his intellectis sapientem esse: Nam quamvis Deus Opt. Max. ex cognitione suae essentiae sit Infinite sapiens, ac proinde ex cognitione Idearum non efficiatur sapientior intensive, attamen si Ideas, quarum ratio incommutabilis est, ignoraret, non esset Omniscius. Et Art. 3. p. 470. he saith, [Deus esse nequit sine Ideis.] We all grant that without the Knowledge of all things Intelligible, God cannot be, nor be Omniscient. But the name of Idea's is fetched from mans mode of Intellection, which is ever conjunct with somewhat of Imagination or sense; which also seemeth included in our notion of Ideas, which therefore are usually called Images or Species. And as we are most certain that Intellection in God both in the form and mode doth so Infinitely transcend and differ from humane Intellection, as that it is not the same thing; so we are very unfit in this woeful darkness to talk so peremptorily of things unknown, and to conclude that God hath not a more perfect knowledge of things, than by Idea's, or any thing fitly so called. The world therefore should not be troubled with such presumptions.
120. By this you see how widely they are disagreed what an Idea is in God: And yet they conclude (as Rada ib. p. 480.) neminem nisi his intellectis sapientem esse: Nam quamvis Deus Opt. Max. ex cognitione suae essentiae sit Infinite sapiens, ac proinde ex cognitione Idearum non efficiatur sapientior intensive, attamen si Ideas, quarum ratio incommutabilis est, ignoraret, non esset Omniscius. Et Art. 3. p. 470. he saith, [Deus esse nequit sine Ideis.] We all grant that without the Knowledge of all things Intelligible, God cannot be, nor be Omniscient. But the name of Idea's is fetcht from mans mode of Intellection, which is ever conjunct with somewhat of Imagination or sense; which also seemeth included in our notion of Ideas, which therefore are usually called Images or Species. And as we are most certain that Intellection in God both in the form and mode doth so Infinitely transcend and differ from humane Intellection, as that it is not the same thing; so we are very unfit in this woful darkness to talk so peremptorily of things unknown, and to conclude that God hath not a more perfect knowledge of things, than by Idea's, or any thing fitly so called. The world therefore should not be troubled with such presumptions.