B. It's pity that Christ's Disciples must be troubled with such uncertain arbitrary notions, without necessity. But what remedy: 1. I know no Law that forbiddeth me to dissent from Dr. Twice, or you in Logic or Physics. I do not believe that objectum qua tale is causa finalis: And no wonder; For 2. I hold that to be no proper cause which you call commonly causa finalis; And instead of advancing each Object to the dignity of a final cause, I take down the final cause to the order or rank of the prime Object of Volition or Intention. To be optimum is the Ratio objectiva primaria, it being most suitable to the Will. To be medium ad optimum is the Ratio objectiva secundaria. Bonum qua tale non agit in voluntatem, sed voluntas in bonum cognitum: Though the cognitio boni doth dirigere voluntatem. When it is commonly said, [Ob finem amatum volo medium, the preposition deceiveth us, as if the causalitas sinis were upon the Will: But it meaneth no more but that the Aptitude ⟨p. 161⟩of the means, ad finem, is the Ratio bonitatis, and so the Ratio objectiva medii: I will or choose it, because it is apt or conducible to the end or chief object; that is, That it is Goodness for which I will it. Which speaketh no more but Rationem objectivam. 3. And all objects of the intellect and will are causes indeed of the act in specie; but what causes, Receptive and Terminative, such as we must call Material (so far as an act may be said to have matter) of which more anon.
And if the object be no other than a material or receptive cause, constituting the act in specie, then the proposer of the object, who operateth but in subservience to it, can be no other than a preparer and offerer of the matter. But how great a hand this receptive cause hath in the mutations and diversities in the world, is little considered by the most.
2. But I pray you tell me, How many, and whom do you find that hold that God doth no more but proponere objectum? I remember none.
B. It's pity that Christ's Disciples must be troubled with such uncertain arbitrary notions, without necessity. But what remedy: 1. I know no Law that forbiddeth me to dissent from Dr. Twisse, or you in Logick or Physicks. I do not believe that objectum qua tale is causa finalis: And no wonder; For 2. I hold that to be no proper cause which you call commonly causa finalis; And instead of advancing each Object to the dignity of a final cause, I take down the final cause to the order or rank of the prime Object of Volition or Intention. To be optimum is the Ratio objectiva primaria, it being most suitable to the Will. To be medium ad optimum is the Ratio objectiva secundaria. Bonum qua tale non agit in voluntatem, sed voluntas in bonum cognitum: Though the cognitio boni doth dirigere voluntatem. When it is commonly said, [Ob finem amatum volo medium, the preposition deceiveth us, as if the causalitas sinis were upon the Will: But it meaneth no more but that the Aptitude ⟨p. 161⟩of the means, ad finem, is the Ratio bonitatis, and so the Ratio objectiva medii: I will or choose it, because it is apt or conducible to the end or chief object; that is, That it is Goodness for which I will it. Which speaketh no more but Rationem objectivam. 3. And all objects of the intellect and will are causes indeed of the act in specie; but what causes, Receptive and Terminative, such as we must call Material (so far as an act may be said to have matter) of which more anon.
And if the object be no other than a material or receptive cause, constituting the act in specie, then the proposer of the object, who operateth but in subservience to it, can be no other than a preparer and offerer of the matter. But how great a hand this receptive cause hath in the mutations and diversities in the world, is little considered by the most.
2. But I pray you tell me, How many, and whom do you find that hold that God doth no more but proponere objectum? I remember none.
