A26883:540
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.
280. Lombard, d. 45. well concludeth That even that free-will of God by which he willeth, decreeth, and loveth the Creature, is his essence: 1But yet the Name [Amor Petri, odium peccati, &c.] signifieth not his Essence as such, but his Essential will as denominated from the created or humane object.
- 1Bradwardine l. 3. c. 5•. p. 8•9. argueth that Gods will de creandis, was antecedently free; and yet concomitantly and consequently necessary, and both immutably from Eternity.
281. Therefore it cannot be inferred hence, that God is a Creature, because he Willeth or Loveth the Creature: Because his Loving it denominateth his Essence as terminated on or connoting the object, and not as in it self simply.
282. It is not fit or lawful to ask after any Cause of the Will of God; Because it is the first cause of all things else, and hath nothing Superior or antecedent to Cause it; And God is absolutely independent, and is not to be called the Cause of himself.1
282. It is not fit or lawful to ask after any Cause of the Will of God; Because it is the first cause of all things else, and hath nothing Superiour or antecedent to Cause it; And God is absolutely independent, and is not to be called the Cause of himself.