A26923:343
An end of doctrinal controversies which have lately troubled the churches
An end of doctrinal controversies which have lately troubled the churches by reconciling explication without much disputing. Written by Richard Baxter.
London: printed for John Salusbury, 1691
Chapter 7: Of God's Providence, and predetermining Premotion and Miracles.
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.
And, 1. Let it be considered, that God's Essence being but one, his Act, which ex parte agentis, is his Essence, is not distinguishable, saving ex connotatione effectus: And if this be all that is meant, That as ipse motus distinguitur a causis, so God's Will, Power and Agency may be distinctly denominated, 1. As from the second Causes; and 2. also from the Motion it self, as more than the Causes; this none can deny, nor is it a Controversy. But if the question be of the necessity of another distinct way of Divine Causation of the motus, besides that by second Causes before mentioned, they can prove no such necessity.
And, 1. Let it be consider'd, that God's Essence being but one, his Act, which ex parte agentis, is his Essence, is not distinguishable, saving ex connotatione effectus: And if this be all that is meant, That as ipse motus distinguitur a causis, so God's Will, Power and Agency may be distinctly denominated, 1. As from the second Causes; and 2. also from the Motion it self, as more than the Causes; this none can deny, nor is it a Controversie. But if the question be of the necessity of another distinct way of Divine Causation of the motus, besides that by second Causes before mentioned, they can prove no such necessity.
For is it mediate or immediate Causation or Efficiency which they mean? (we speak not of immediate as it signifieth proximate, which is granted, but as signifying sine causis secundis.) If it be mediate by second Causes that God must further concur, those are natural Causes or some other: if natural, it's a contradiction to say, that Besides God's moving by natural Causes (which is granted) he must also move by natural Causes; as if Ide• were not Idem: Unless they will say it must be by some other natural Causes, which they do not, nor can assign; nor yet any other that are not natural.
For is it mediate or immediate Causation or Efficiency which they mean? (we speak not of immediate as it signifieth proximate, which is granted, but as signifying sine causis secundis.) If it be mediate by second Causes that God must further concurr, those are natural Causes or some other: if natural, it's a contradiction to say, that Besides God's moving by natural Causes (which is granted) he must also move by natural Causes; as if Ide were not Idem: Unless they will say it must be by some other natural Causes, which they do not, nor can assign; nor yet any other that are not natural.