A26883:2728
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.
B. 1. Even fore-knowledge it self, say the Schools, is but the same with knowledge, and spoken (say they) but to the respect and sense of man. There being neither pri•s vel postori•s, before or after in eternity. But this I now insist not on. 2. It is commonly taken for blasphemy, to talk of a Cause of God, or any thing in God. If Gods Will be his Essence, it hath no Cause. He causeth not himself, being no Effect. 3. If this were so as you say, yet still you make but God himself the Cause of his own Will by his knowledge. *For Si• f•re-seen is no Sin, and nothing is no Cause; so that you your self resolve all into God. And indeed, what can be a cause of the first Cause, or any thing in him? Use not tergiversation, and vain words now, and tell me what you have to say.
B. 1. Even fore-knowledge it self, say the Schools, is but the same with knowledge, and spoken (say they) but to the respect and sense of man. There being neither pri•s vel postori•s, before or after in eternity. But this I now insist not on. 2. It is commonly taken for blasph•my, to talk of a Cause of God, or any thing in God. If Gods Will be his Essence, it hath no Cause. He causeth not himself, being no Effect. 3. If this were so as you say, yet still you make but God himself the Cause of his own Will by his knowledge. *For Si• f•re-seen is no Sin, and nothing is no Cause; so that you your self resolve all into God. And indeed, what can be a cause of the first Cause, or any thing in him? Use not tergiversation, and vain words now, and tell me what you have to say.
- *Vasquer in 1. Th•. d. 91. saith of the Cause of Gods Decree, Divin• voluntatis non solum nullam esse causam finalem & motivam, per modum objecti, sed etiam nullum esse objectum creatum quod possit Deo esse ratio volendi aliud, sed solam suam bonitatem: Posse tamen unum creatum objectum esse rationem & causam alterius: & italicet Deus non velit unum objectum creatum propter aliud, velle tamen unam rem creatam esse propter aliam, quia na est causa altrius. Non erg mus an aliud ratio tiva Deo per modum ut velit nos prdstinare, praeter suam bonitatem nihil enim esse potest. Id. ib. disp. 91. c. 4. Respectu voluntatis Dei nihil creatum est id cujs gratia, & ratio nolendi aliquid; sed propter quod ctera esse vult Deus.