A26883:547
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.
287. That which is to be understood by all these, is 1. That man is so far the Cause of the Effects of Divine Volitions, as the Dispositio receptiva, may be called a Cause. And I before showed in the instance of the effects of the Suns Influx, how great a hand the various Dispositions materiae receptivae have in the diversifications of effects. 2. And that Gods Volitions themselves are hence relatively denominated.
287. That which is to be understood by all these, is 1. That man is so far the Cause of the Effects of Divine Volitions, as the Dispositio receptiva, may be called a Cause. And I before shewed in the instance of the effects of the Suns Influx, how great a hand the various Dispositiones materiae receptivae have in the diversifications of effects. 2. And that Gods Volitions themselves are hence relatively denominated.
288. Therefore we must say, that Gods electing Peter and his rejecting Judas, his Love to Peter and his hatred of Judas, are not in specie the same act of his will; nor his Loving Peter, and his Loving Paul the same Numerically; As his knowing of Peter to be a Saint, and his knowing Judas to be a Saint, is not the same numerical act of knowledge; Though as they are Gods Essence, all are but one. And we must say that he Loveth one because he is good, and hateth another because he is evil; and he justifieth men because they believe, and condemneth men because they believe not; that he forgiveth a sinner because he repenteth, &c. Though Gods Will have no efficient Cause.
289. Those Volitions of God which are but Immanent as to Efficiency, but Transient Objectively, are some of them to be denominated as before the thing willed, and some as after. The Will of effecting is before the thing willed: The Will ut finis, or Complacency and Displicency (as also Intuitive Knowledge of the thing as Existent, estimation, approbation, reprobation of it) the Will of Continuing, modifying, altering, perfecting, destroying, suppose the existence of the thing willed in esse objectivo. And so many Volitions may be denominated as beginning in time, as connoting the objects.