A26883:374
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.
132. But what is all this stir about? The great business of all is to show how God fore-knoweth sin. For saith Rada, It's easy (from Gods 1Volition) to show how he knoweth things that are not sin: but how knoweth he sin from eternity, seeing this was never in esse volito? And 2here the way of the Scotists proveth utterly insufficient. Dr. Twice and Rutherford and some Dominicans say, that God fore-knoweth it, because he Decreed to Cause all the Entity of the Act with all its circumstances from which the form of sin is but a resulting relation. But this subverteth Religion. Rada ibid. and Twiss oft say, he Decreeth to permit it, (and that it shall come to pass ipso permittente, saith Twiss:) Qu• permissio (saith Rada) non accipitur in communi, sed pro eo quod est permittere 3de facto deficere & in peccatum ruere subtrahendo efficacia auxilia quibus positis non foret peccatum. Quare haec est bona consequentia quantum ad illationem prcaise; Deus permittit aliquem peccare hic & nunc de facto: ergo, peccat: ergo, valet consequentia, Deus voluit ab aeterno permittere ut Petrus peccaret de facto tali & tali occasion oblata: ergo peccabit: Dixi quantum ad Illationem praecise. Quia quantum ad Causalitatem non est bona illa consequentia*. But to pass by their supposition of Gods knowing consequences by argumentation, I shall confute all this anon.
132. But what is all this stir about? The great business of all is to shew how God fore-knoweth sin. For saith Rada, It's easie (from Gods 1Volition) to shew how he knoweth things that are not sin: but how knoweth he sin from eternity, seeing this was never in esse volito? And 2here the way of the Scotists proveth utterly insufficient. Dr. Twisse and Rutherford and some Dominicans say, that God fore-knoweth it, because he Decreed to Cause all the Entity of the Act with all its circumstances from which the form of sin is but a resulting relation. But this subverteth Religion. Rada ibid. and Twiss oft say, he Decreeth to permit it, (and that it shall come to pass ipso permittente, saith Twiss:) Qu permissio (saith Rada) non accipitur in communi, sed pro eo quod est permittere