A26883:1843
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.
SECT. II. The Order of Divine Operations.
§. 1. GOD is the Immediate Cause of all things and actions, caused *by him, as to the Proximity of God to the effect. For he is every where present in Essence, and as near to every Being and Action as it is to it self. We must not conceive of Gods using means, as we do of mans, where the Pen, the Saw, the Knife, &c. is between the hand and the effect: God is as near and as total a Cause of what he doth, as if he used no second cause.
- *Bradwardine ib. p. 172. seemeth to favour Averrois saying that God is Forma omnis formae, & forma maxim essentialis & principalis cujuscunque formati: and so acteth all things: And indeed when we deny him to be the form of any creature, we mean that he is More and not Less. And that we have not a fitter Analogical conception of God, than that he is eminently more than the soul of the world. And c. 14. p. 210. he calleth [Necessarium] the most proper name of God. But when he saith c. 17. that Gods Essence, Omnipotence, Intellect Naturally precede Gods Knowledge, and cause it, and so putteth Causes and Effects in God, he is too bold.Bradwardine ib. p. 172. seemeth to favour Averrois saying that God is Forma omnis formae, & forma maxime essentialis & principalis cujuscunque formati: and so acteth all things: And indeed when we deny him to be the form of any creature, we mean that he is More and not Less. And that we have not a fitter Analogical conception of God, than that he is eminently more than the soul of the world. And c. 14. p. 210. he calleth [Necessarium] the most proper name of God. But when he saith c. 17. that Gods Essence, Omnipotence, Intellect Naturally precede Gods Knowledge, and cause it, and so putteth Causes and Effects in God, he is too bold.