A26883:363
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.
121. The next doubt among them is of Future Contingents, Whether and how they are known of God. That they are known of him is past doubt: But how is the great difficulty. Aquinas his mind is thus expressed by Rada, Concl. 1. Futura Contingentia prout sunt in suis causis indeterminatis, 1solum conjecturali cognitione cognosci possunt. 2. Futura contingentiae in seipsis possunt certa & infallibili cognitione cognosci. 3. Deus non cognoscit praecise futurum contingens, prout est in suis causis indeterminatis. 4. Deus cognoscit futura contingentia ut praesentia in sua reali & actuali existentia, quae eis convenit extra suas causas. 5. Deus certa & infallibili cognitione praescit futura contingentia.
- 1Rad. ibid. art. 3. p. 494.
122. The mind of Scotus he thus expresseth, after many notes and distinctions. 1. Deus cognoscit omnia futura contingentia quoad omnes 1conditiones existentiae eorum, sic, quod quaecunque eis in tempore contingenter insunt, perfecte ab aeterno attingit. 2. Deus non cognoscit certo & determinatè futura contingentia per hoc quod sunt sibi in aeternitate praesentia. (Should I here recite you the reasons by which he and other Scotists and Dr. Twice do propugn this assertion, and those by which Cajetan and many Thomists do oppugn it, I should tire you. It shall suffice to say that both sides talk in the dark of that which is utterly above mans reach). 3. Certitudo Divinae essentiae respectu omnium quantum ad omnes conditiones existentiae, non habetur per ideas. (This also is on both sides tediously disputed in the dark). 4. Qui nosset causas naturales futurorum, etiam eorum quae necessarias causas habent, ut Solis, Lunaeque defectiones, non proinde infallibilem eorum notitiam assequeretur, nisi determinationem divinae voluntatis circa hujusmodi eventus cognosceret. (That's true, because they are all but dependent second Causes). 5. Deus cognoscit futura contingentia certo & infallibiliter; quia Divina essentia ut ratio cognoscendi repraesentat divino intellectui rem determinate futuram ex determinatione divinae voluntatis. And this is Scotus his way, which Dr. Twice propugneth.