A26883:618
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.
355. *The next distinction of Gods Will, is into Absolute and Conditional; which some Divines use and others condemn, and say that God hath no Conditional Will. The common answer which most Schoolmen and other Papists agree with the Protestants in, is, that there are Conditions rei volitae of the event of the thing Willed, but no Conditions of the act of Volition in God. As Aquinas saith of Causes, †Deus vult hoc esse propter hoc; non autem propter hoc vult hoc. 1. There are both Causes and Conditions of the event willed of God. 2. Denominatione extrinseca ex connotatione objecti his Will is hence called Conditional; meaning but a Volition of Conditionals.
- *Of which see Amyraldus against Spanhem. de Grat. Universali.
- †De Vol. Conditionali, & authoritatibus & rationibus pro eadem Vide Ruiz. de Vol. Dei, disp. 20. But his assertion that [Una creatura est Ratio movens tanquam objectum materiale (secundario) ut Deus velit aliam producer] is a fiction, though he lay his stress on it about the ordo decretorum. For movere is causare, and nothing doth cause or move God to act. There are Rationes effectuum & eorum ordinis: but none of the efficient Acts of God in him: If you say, It is absurd to say, that God had no Reason to will the creation of this world rather than another: I answer, That is an Act of efficient Wisdom, above all Reason: But to fetch Reasons from the object, and thereby to be moved to Act, is the part of the imperfect creature. Reasoning properly is below God: much more to be moved by extrinsic objective reasons: Yet on this Ruiz disp. 24. layeth a great fabric; and so men may draw twenty Schemes of Gods Reasonings as they variously fancy.De Vol. Conditionali, & authoritatibus & rationibus pro eadem Vide Ruiz. de Vol. Dei, disp. 20. But his assertion that [Una creatura est Ratio movens tanquam objectum materiale (secundario) ut Deus velit aliam producere] is a fiction, though he lay his stress on it about the ordo decretorum. For movere is causare, and nothing doth cause or move God to act. There are Rationes effectuum & eorum ordinis: but none of the efficient Acts of God in him: If you say, It is absurd to say, that God had no Reason to will the creation of this world rather than another: I answer, That is an Act of efficient Wisdom, above all Reason: But to fetch Reasons from the object, and thereby to be moved to Act, is the part of the imperfect creature. Reasoning properly is below God: much more to be moved by extrinsick objective reasons: Yet on this Ruiz disp. 24. layeth a great fabrick; and so men may draw twenty Schemes of Gods Reasonings as they variously fancy.