A26883:643
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.
378. 8. Lastly, They cannot choose but know, that it is the troubling of the Church with new Articles, and new practices, and leading them from the simplicity that is in Christ, even as the Serpent beguiled Eve, (with the promise of more knowledge,) which hath been the great plague and divider of the Churches in all Ages; though the Apostle foretold them that It was this that he feared of them. And are we not self-condemned, if after all this, we will censure and reproach one another, and foment divisions for that which most certainly no mortal understandeth?
379. I. And first your very foundation is uncertain, that God doth properly Intendere finem. Nay, it is certain that (as Aquinas afore-cited 1saith) though Vult hoc esse propter hoc, non tamen propter hoc vult hoc. He prescribeth Ends to Man, and setteth Ends to Means which are fi•es operis; But that he Intendeth an End Himself, must be said very improperly, or very uncertainly, or not at all. The truth is, that we must say that God doth finem intendere, because we must speak of him after the manner of men, or not at all. But it is not true in the same sense as we speak it of man, and as the word properly signifieth; but equivocally.
- 1Vasquez saith, that Gods own Goodness is not a final Cause of his Volition; supposing that movere ad Electionem medii is final Causality. Ruiz asserteth the contrary; taking final Causality to be first esse primum objectum: And thus men strive about artificial notions. Vasq. 1. d. 82. c. 1. Ruiz de Vo•. Dei, d. 15. §. 1. p. 159. But that nothing is the Ratio Volendi but his own Goodness, see Albert. 1. p. tr. 20. q. 19. m. 1. a. 1. Alex. 1. p. q. 35. m. 3. Henric. quodl. 4. q. 19. Gabr. 1. d. 14. q. 1. a. 2. Dried. de Concord. p. 1. c. 3. Vasq. disp. 82. Scotus 1. d. 44. Molin. 1. q. 19. a. 5.Vasqu•z saith, that Gods own Goodness is not a final Cause of his Volition; supposing that movere ad Electionem medii is final Causality. Ruiz asserteth the contrary; taking final Causality to be first esse primum objectum: And thus men strive about artificial notions. Vasq. 1. d. 82. c. 1. Ruiz de Vo. Dei, d. 15. §. 1. p. 159. But that nothing is the Ratio Volendi but his own Goodness, see Albert. 1. p. tr. 20. q. 19. m. 1. a. 1. Alex. 1. p. q. 35. m. 3. Henric. quodl. 4. q. 19. Gabr. 1. d. 14. q. 1. a. 2. Dried. de Concord. p. 1. c. 3. Vasq. disp. 82. Scotus 1. d. 44. Molin. 1. q. 19. a. 5.