20 Ofthe .7\ 1tare, knowledge, Will felf, and all that is formally in it. 2. To the fitnple Intelledion of all that is Intelligible, as abftradting from exiftence, or any order to it. 3. To the knowledgeof all neceffary copulations, which areknown by connexion . of terms, and this naturallyand neceflárily before the wills determination becaufe theyarenot True becaufeGod willeth it, but antecedentlyformal.. ly of themfelves. But not fo to theKnowledgeof contingent copulations, be.] How cafewere it to open much uncertainty and figment in thelè bold Vid.Rad. ib.p.497, 496. affertions r Vid. -Ruiz h rw. Des dip. 16. fea. s. p. 173. 124. And herea great deal of difpute there is about the Liberty ofGads Citing abundance of will, and the nature of contingency. Some Thorns, (whom our weft_ Schcolmen as holding Warn nurse pop Denm.ep minfler Affembly follow, but it should not have been put intoa Confeffron fitere ut non voluerát aut of faith ) fay that nothing is to be called Contingent in raped of God. Ì éä a andstomefaying But the Scots contrarily fay that there could be no contingency if it yet more, nunc effe pop were not firft fromGods free will: and that he freely and contingently -bile per potentiam abfilu- made all theworld : All A Lions being either naturally neceffary or con- tam, ut nonfueritfalta re- velatio de fauns Dei tingent ; And if God had made all of natural neceffity, they had been operabar. Isnot thispro- eternal. fine boldnefs with the moltholy God 1 12 S. And here they fay that Gods will bath firft a Liberty of contra- lilion, ( to will or not will.) 2. And a Liberty to divers objects, (which I call of competition or comparifon) yea and to will contrary objects by the fame aft. 3. But not a Liberty to contrary Alts (pelle . d- nolle ) becaufe thatwouldbe mutability. i.26. And here many maxims are nfed by them as fufficient to anfwer all obje&tors, which yet areambiguous or uncertain themfelves. a. One is, that God receiveth not the certainty ofhis Knowledge from the crea- tures : And thereforeif their prefent co-exf1encein eternitywereproved, . it would nowhit clear the doubts, or help_ therhomifls, who are here at á. lofs for a fufficient anfwer. My bufinefs is to fide with'neither, but to deterr the Reader from the prefumption of both parties ; and to that o see the marginal Cita- end, to open the uncertainty ofwhat they fay. And fo it is enough to tion, fea. 16. out of Pet. anfwer, that As the Creature in being is no addition to Gods being or. Allies. Cam. who giveth perfeetion, fo to Know the Creature is not any addition to Gods Know- three e hisfmaking Gods ledge or perfellionl, but only the terminativealing of his perfe!l Know- . o o1iri stkbeä räfon ledge ad extra. And that their word E Receiveth ] hath a falfe fuppo- f hi ens, 1. Becaufe it fition. For God Receiveth no Knowledge ( though mans knowledge be falfly fnppofeth priority partly Receiving) ; but the Infinite Light ofhis Intelle lis emittedknow- and Bectìaufe sit lmakeh Ingly to theCreature. Só that Gods knowledge may. be terminated on 2. Gods intellea in primo Creatures, and thence denominated This or That knowledge without Re-. inftanti to be neutral de ception. iiae, and fo e- Another maxime is that of Augufline; Non aliter falla pant that inane donna me- horn in contradiítione. frendee novit, and no new mode of Knowledge is to be imagined in God : 3.. Becante it folly cup- which both fides makeufe of. Towhich I fay, that nothing can be called pofeth. one Ad of God tobe a medium a ratio Gods Knowledge, but tither his Effentiál Intellection, or the termination of another. Therefore of it on the Creature. The firft is never changed :.But the fecond, fay he concludeth, a. That the cafe is nnfearchable. the Nominals; is but an extrinfick denomination of it from the various 2. But moll próbablyin- terminating objeels : And `whether you will call them terminations, or nlìr dr srerttrar Dei Relations or denominations they may be New and various (of which balms efiqn edam Intuitio ) y y qua immediate fuper gam- more anon) without any change or variety in God:. even as the Sun is lubet rem atlualiter vet po- not changed by the various Receptions or terminations of its influx here tentialiter exiftentem belQtV . ma!forrar e ideo tam circa futura pans prafentia vet 128. °° Another maxim is, that God_.knoweth things even Intuitively peaterita omnium centin eternally in himfeif( his will) when they exi not. Anfw. As AMtra- gentiam veritatum cerium hitet jedicltci? e cA dicer dive and Intuitive are words fgnifying thedivers modes of Gods knowing na anilrateo ert;_tale im- things theyare but. prefumptuous figments, for ought I fee; It beingpaft menfumjudicium. e mans
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