A26883:1847
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.
§. 2. They that say God is thus Causa Immediata Immediatione & Suppositi seu Essentiae & Virtutis, speak true, but not aptly, because it ill insinuateth as if Gods Virtus were not his Essence: when as in God they are all one: only as inadequate conceptions we may distinguish suppositum à virtute, but not otherwise; And it is not as quid creatum that we speak of Virtus.
§. 3. Since the Creation, in the Motions of Providence, God who at first made the Universe to be One by conjunction and co-operation of parts (as truly as a Clock or Man is one) hath settled a course of second Causes, that one thing may act upon and move another; and though he work upon the Highest of these Causes immediately without any other subordinate Cause, yet on all the rest he ordinarily worketh by superior created Causes: which are some of them Necessary and operate in one constant course, and some of them Voluntary and Free, and operate more mutably and contingently.
§. 3. Since the Creation, in the Motions of Providence, God who at first made the Universe to be One by conjunction and co-operation of parts (as truly as a Clock or Man is one) hath setled a course of second Causes, that one thing may act upon and move another; and though he work upon the Highest of these Causes immediately without any other subordinate Cause, yet on all the rest he ordinarily worketh by superiour created Causes: which are some of them Necessary and operate in one constant course, and some of them Voluntary and Free, and operate more mutably and contingently.
§. 4. The course of Necessitating Causes is commonly called NATURE, and the Influence of Angels and other Voluntary Causes distinguished from Natural: But they all operate as second Causes under the Influx and Government of God, upon us that are here on earth.