A26883:1095
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 24: On the other side.
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.
709. Gregory Ariminensis and Gabr. Biel have come so near the rigid Dominicans that the Reader may think that they plainly say the same of Gods Causing all the Act of sin, as Alvarez, Twice and Rutherford say. But let the Learned Reader note these things; 1. That over and over they affirm that though God Cause all the Act of sin, yet he is but the Causa partialis: I like not the phrase my self for the reasons before given; but by this they do greatly differ from the aforesaid Authors: see Greg. 2. d. 34, 35. ar. 3. frequently saying, that God is Causa partialis. And in answering Aureolus ad nonum he thus fully explaineth it: Dicendum quod Causa dupliciter potest accipi Totalis: Uno modo Totalis totalitate relata ad Causam; id est, sufficiens Causare effectum absque concursu alterius Causae praecise causando sicut Causat: & sic neganda est ista Consequentia: Quoniam nec Deus nec Creatura est sic Totalis Causa actus mali. Nunquam enim talis actus fieret, si De•s non Causaret •um; Neque etiam si Creatura non causaret, & Deus non aliter causaret, quam nunc de facto causat, concurrendo cum Creatura. Alio modo Totalis totulitate relata ad effectum, id est, totum effectum causaus: Et ejusdem poss•nt esse plures totales Causae: ejusdem enim Volitionis secundum totum est Causa Notitia & etiam Voluntas.
709. Gregory Ariminensis and Gabr. Biel have come so near the rigid Dominicans that the Reader may think that they plainly say the same of Gods Causing all the Act of sin, as Alvarez, Twisse and Rutherford say. But let the Learned Reader note these things; 1. That over and over they affirm that though God Cause all the Act of sin, yet he is but the Causa partialis: I like not the phrase my self for the reasons before given; but by this they do greatly differ from the aforesaid Authors: see Greg. 2. d. 34, 35. ar. 3. frequently saying, that God is Causa partialis. And in answering Aureolus ad nonum he thus fully explaineth it: Dicendum quod Causa dupliciter potest accipi Totalis: Uno modo Totalis totalitate relata ad Causam; id est, sufficiens Causare effectum absque concursu alterius Causae praecise causando sicut Causat: & sic neganda est ista Consequentia: Quoniam nec Deus nec Creatura est sic Totalis Causa actus mali. Nunquam enim talis actus fieret, si De•s non Causaret •um; Neque etiam si Creatura non causaret, & Deus non aliter causaret, quam nunc de facto causat, concurrendo cum Creatura. Alio modo Totalis totulitate relata ad effectum, id est, totum effectum causaus: Et ejusdem possnt esse plures totales Causae: ejusdem enim Volitionis secundum totum est Causa Notitia & etiam Voluntas.