A26883:526
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
The First Part: OF THE NATURE, KNOWLEDGE, WILL AND DECREES of GOD,… › Section 12: Of Scientia Media.
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.
267. I could never see how the Doctrine de scientia media doth at all 1serve their turn: seeing they use it to show how God knoweth that Determinately, which he foreseeth but in Conditionibus sine quibus non, or in unnecessary and not determining causes. And their own answer signifieth nothing more to the purpose, but that God can know future contingents by the Infinite perfection of his understanding, which is most true. But that he knoweth them ever the more for the supposition of circumstances, they never prove. Therefore the doctrine of Gods knowledge of such Conditional propositions, and contingents as so circumstantiated, seemeth True materially, (that They are the Objects of Gods knowledge;) but false efficiently as if they were any Causes of his knowledge, (which hath no Cause;) but only extrinsical denominaters of it in that act: And it seemeth useless and needless to their purpose.
267. I could never see how the Doctrine de scientia media doth at all 1serve their turn: seeing they use it to shew how God knoweth that Determinately, which he foreseeth but in Conditionibus sine quibus non, or in unnecessary and not determining causes. And their own answer signifieth nothing more to the purpose, but that God can know future contingents by the Infinite perfection of his understanding, which is most true. But that he knoweth them ever the more for the supposition of circumstances, they never prove. Therefore the doctrine of Gods knowledge of such Conditional propositions, and contingents as so circumstantiated, seemeth True materially, (that They are the Objects of Gods knowledge;) but false efficiently as if they were any Causes of his knowledge, (which hath no Cause;) but only extrinsecal denominaters of it in that act: And it seemeth useless and needless to their purpose.
- 1Pennot. l. 4. c. 23. saith, 1. Scientiam Mediam maxima cum probabilitate defendi posse. 2. Hunc modum reconciliationis (decretorum cum Libertate) principaliter & immediate non inniti Scientiae mediae, sed solum remote: quia principaliter illa non ponitur in Deo ad conciliandam arb. libertatem cum Div. decretis: sed ut Deus provide & sapientissime omnes actus, maxime liberos disponere possit; & dirigere ad opt. fines.