and Decree' ,r,of god, &c. And all this which men talk in the dark about God is non- lcuie, to trouble.themfelves and the world with, on falfe fuppofitions that Gods knowledge is fuch as ours, or that we can have formal conceptions and de fcriptions of it : when we fhould tremble to readmen thus prophanely take Gods Name in vain, andpry into unrevealed things. I have purpofely been the larger on this infrance, to warn the Readerto take heed of the common cheat of .Scholaftick Word - mongers , who would obtrude on us humane entia rations, or Thoughts, as real Divine entities, and would perfwadeus that every 'nothing' which theymake a name for, is therefore fometbing, yea, tome ofthemcidhimfelf. What I have faid of Divine Intelleftion, I fay of lus_Volitions, of which cep. zo, a I. Bradwerdine faith, that Volutepriore, viz. Deemefe, omnipotentem effe, bonum, cognorcentem, &c. fart caure., But, I. It is too bold to fay, . that Gods Will is anEWeér. a. If it were fo, it mutt be bis Efence, omnipotency and Intelleft that .is.the Caufe of his will, and not. a Complex verity, as [Deus eft, omnipótens, bonuseft, &c.,] For Gods Will is notcaufed by Propofìtions, 3. If you fay that his Volition as ter- minated objetlively onhis Efence,.Goodnefs, &c. is his will in act (fe re1- Le ; whichfome call the third Perlon) yet here would be no Caufe and ;Effef, but our diftinet.partial conceptions of that incomprehen/ble fimpli- city, which bathno real diverfty or priority+ SECT. VI. of Gods Knowledge, and the Co-exitence of the Creature: 88. Atigufine well and. truly faith, that fore-knowledge in God, is the fame with the. Knowledge of things prefent: Paft, prefent and future, through his Infinitenefs andEternity, being alike to him, even all as prefent. ... 89. But this deperídeth upon the Indivifibilityof Eternity in whichall the things . of time are included, andco-exifr. 9o. Thus faith Augufine li, z. ad Sirnplic, q, 2. £quid eft pr efcientia nifi fcientiá futurorum? Quid entemfuturum ell Deo qui amnia fupergre- ditar tempore? Si enim in fcientia res ipfas habet, non funs eifuture, fed prefentes : ac per hoc non jampmefcientia fed tantum fcientia dici #via. Bonáv. r. d. 3E; eft - pot entem five in ordine temporeliam creaturarum, ita ej ar. 1. & plurimos scho- apedDeum, nondum funs qua future funt, fed ea prevent fciendo,: bk la4. ina.d.8. cii. The. ergo ea fentit ; uno quidemmodo. fecundum futurorumpr efcientiam Altero q 2. cajec. zumcl. Bannez. Nazar. Gonzal: vero modo fecundum prefentium rcientiam : Aliquid ergo temporeliter Arrubal.q.'4. hat lin. accedit fcientie Dei, quod abfiirdiffimum acque falffmum eft. Vafquez. FafoL&Alva rez, de Aux,r. I. 2. difp. Thus with AuruflineNothing is future to God,. left. the after- knowledge 8.8c y.Navarrcc.ceur.g2: of things as prevent, teem an addition to the deft. And if this be true' $uar. descieur, c. r. then futurity had no eternal Caufe. ' & 8. Ruiz. de Scient. difp. 28. Albert. To. g. 9 r. See more ibid. in Augoli, to shefame purpofe. And lí, 15. de Tri- rriucip.4. Corol.2.q. 2. nit, cap: p' 3 , Et ouPfal. rot. AndGregor. Moral. li. zo. ce 2 that fe P- Valent.p.difp. 2.3.,4 fcience is not properly in God, nor any thing future to him. SoAnlre m, Tan- opurc, de concord..cap. i See al toArribe Concil. li. 3. c, I I, 12, 13, 14, ncr. r.p. d. s. q. 8. dub.. andBoetiuo andAquinas there cited. And is cap, 16. ad cap. 26. the whole iGc«tto. e,E&; Controverfie handled of theco-exiftence ofall thingswith God in eternity. * Flrribacin crcncii, up s 92. But becaü,c scotut,Doraud. Gabriel. Greg. Molina and many others alas. Lycher. m,, p. d. a digeft not this notion , I fhall open it to you in a moderate and un- 3e. l.i. Toiltdescient. denyat;le fence, lrow things may be Paid to co-exitt with G221 in eternity. med. ëç.óof y 3. 30, When
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