A26883:2096
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.
§. 3. But till they can prove the Contradiction, they must pass for the deniers of Gods Omnipotency, which is to deny a God.
§. 3. But till they can prove the Contradiction, they must pass for the denyers of Gods Omnipotency, which is to deny a God.
§. 4. *Their chief argument is, that the moral specification of an Action is an Entity; and to say that any thing can cause any Entity without Gods first causing it, is to deify that creature making it a first cause. Answ. 1. The comparative Order of Actions, (as the terminating them on this object rather than that, and at this time rather than that, &c.) is but the modus modi entis; and so is no proper entity. 2. Or if the Name be the quarrel, it is no other Entity than what God is Able to make a creature Able to cause without his predetermining Causality. 3. This power is the excellency of the creature, and the honour of its Creator.
§. 4. *Their chief argument is, that the moral specification of an Action is an Entity; and to say that any thing can cause any Entity without Gods first causing it, is to deifie that creature making it a first cause. Answ. 1. The comparative Order of Actions, (as the terminating them on this object rather than that, and at this time rather than that, &c.) is but the modus modi entis; and so is no proper entity. 2. Or if the Name be the quarrell, it is no other Entity than what God is Able to make a creature Able to cause without his predetermining Causality. 3. This power is the excellency of the creature, and the honour of its Creator.
- *Let the Reader note, 1. That all the rest of their arguments save this one are of no value. 2. And that Dr. Twice affirmeth that God is not▪ always the effector of all Good either of Profit or Pleasure which yet he saith are Good. Now if there be no such Entity in Bonum conducibile, vel Bonum Jucundum, as necessarily to require God to be the Cause of them, tell us if you can, Why there is so much entity in Malum morale, as that man is not able to cause it, unless God predetermine his will? Yea, as to Entity, there is no more in Bonum honestum, than in the rest fore-named: His words are [Nos tueri poterimus, Malum fieri, esse Bonum per se: nepe in genere Boni conducibilis, ad certum aliquem fim: sed arguit adversarius, Ergo Deus esset non modo permissor, sed & effector jus