A26883:856
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.
567. And (under favour) I take the name Causa partialis, to be improper, and that it should properly be called Pars Causae: For when divers concur in efficiency, all make but one proper efficient Cause. †Now I suggest to the Learned Reader that is against me, How he will decide the forementioned hard question, Whether there be more Entity in God and the Creature than in God alone? It is dangerous saying Yea or Nay: and we know not well what to say: But for my part, as I said, I will not say that God is Pars Entitatis, nor yet that the Creature is not Ens, nor yet that it is God: But the solution must be either from the Equivocation of Entity, or from the Creatures Inexistence in God, or from somewhat rather which I know not. And just so here; the question is, Whether Gods Causation and Mans be more than Gods alone? And I will not say that Gods is a Part; nor yet that Mans is none, nor that it is the same with Gods: But that Gods acting and concurse are quite above the reach of Mortals.
567. And (under favour) I take the name Causa partialis, to be improper, and that it should properly be called Pars Causae: For when divers concurr in efficiency, all make but one proper efficient Cause. †Now I suggest to the Learned Reader that is against me, How he will decide the forementioned hard question, Whether there be more Entity in God and the Creature than in God alone? It is dangerous saying Yea or Nay: and we know not well what to say: But for my part, as I said, I will not say that God is Pars Entitatis, nor yet that the Creature is not Ens, nor yet that it is God: But the solution must be either from the Equivocation of Entity, or from the Creatures Inexistence in God, or from somewhat rather which I know not. And just so here; the question is, Whether Gods Causation and Mans be more than Gods alone? And I will not say that Gods is a Part; nor yet that Mans is none, nor that it is the same with Gods: But that Gods acting and concurse are quite above the reach of Mortals.
- †So say Ockam and Gabriel Biel though Zumel call it a most improper mode of speaking, because so no one Cause could be called Total: And why should it, if it be not? (except that God is above our order, and so not a Part.) Bonavent. in 1. dis. 38. q. 2. inquit, Futurum triplex est: Quoddam est cujus Deus est tota Causa, ut Creata: Quoddam cujus Creatura, aut Voluntas est Tota Causa, ut sunt defectus & peccata: Quoddam cujus Deus & Creatura simul sunt Causa, ut sunt opera naturalia & moralia; quia Deus cooperatur creaturae: Respeu primi futuri Divina praescientia est tota causa: secundi non causa: tertii est Causa sed non tota. Gab. Bill in 2. d. 37. bringeth in Scotus saying [Licet Deus Volendo causat omnia quae causat, non tamen ideo est Causa totalis: quia vult etiam secum concurrere alias causas, & utrumque vult, & effectus esse, & secum concurrere Causas secundas, non diversis, sed una Volitione, nec unum plus alio, sed aeque utrumque & simul—Et nulla Creatura est Causa totalis—Quia semper concurrit Deus ut Causa partialis—Et ad dub. 2. ex Greg. Arim. Nobiscum anquam Causa partialis producit actum malum. Gregor. Arim. his words are (in 2. d. 34. a. 3.) Actus mali quem efficit Peccator, Deus est immediata Causa: Partialis tamen, co-efficiens actum eundem. Of Greg. Arim. see more in the conclusion of this Chapter.