The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law

Journal of the History of Ideas

Volumn 59, Issue 4, 1998, Pages 669-690

  Oakley, Francis ^a  

^a NONE

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EID: 0007416425     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653938     Document Type: Article

References (176)

1. William J. Courtenay, Capacity and Volition: A History of the Distinction of Absolute and Ordained Power (Bergamo, 1990), 11.
2. See Francis Oakley, "The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology," JHI, 59 (1998), 437-61 (at 437-39).
3. William J. Courtenay, "Nominalism and Late Medieval Religion," in The Pursuit of Holiness in Late Medieval and Renaissance Religion, ed. Charles Trinkaus and Heiko A. Oberman (Leiden, 1974), 39.
4. Oakley, "The Absolute and Ordained Power of God," 449-61.
5. Ibid., 454-55.
6. Workes of George Berkeley, Bishop of Cloyne (9 vols.; London, 1948-57), I, 55 (from Notebook A); John Bramhall, A Vindication of True Liberty from Antecedent and Extrinsecal Necessity (1655), in The Works of the Most Reverend Father in God, John Bramhall, D.D., ed. A.W.H. (5 vols.; Oxford, 1842-55), IV, 35.
7. Workes of George Berkeley, Bishop of Cloyne (9 vols.; London, 1948-57), I, 55 (from Notebook A); John Bramhall, A Vindication of True Liberty from Antecedent and Extrinsecal Necessity (1655), in The Works of the Most Reverend Father in God, John Bramhall, D.D., ed. A.W.H. (5 vols.; Oxford, 1842-55), IV, 35.
8. A Confession of Faith, in The Works of Francis Bacon, eds. James Spedding, Robert Leslie Ellis, and Douglas Denon Heath (14 vols.; London, 1859-74), VII, 220-24.
9. Marin Mersenne, Quaestiones celeberrimae in Genesim (Paris, 1623), cols. 329-30; Thomas Hobbes, The Quaestions Concerning Liberty, Necessity and Chance Clearly Stated and Debated Between Dr. Bramhall, Bishop of Derry, and Thomas Hobbes of Malmesbury (London, 1656), 10-11, 78-79; Walter Charleton, The Darknes of Atheism dispelled by the Light of Nature: a physico-theologicall Treatise (London, 1652), 353-54; cf. 125-26.
10. Marin Mersenne, Quaestiones celeberrimae in Genesim (Paris, 1623), cols. 329-30; Thomas Hobbes, The Quaestions Concerning Liberty, Necessity and Chance Clearly Stated and Debated Between Dr. Bramhall, Bishop of Derry, and Thomas Hobbes of Malmesbury (London, 1656), 10-11, 78-79; Walter Charleton, The Darknes of Atheism dispelled by the Light of Nature: a physico-theologicall Treatise (London, 1652), 353-54; cf. 125-26.
11. Marin Mersenne, Quaestiones celeberrimae in Genesim (Paris, 1623), cols. 329-30; Thomas Hobbes, The Quaestions Concerning Liberty, Necessity and Chance Clearly Stated and Debated Between Dr. Bramhall, Bishop of Derry, and Thomas Hobbes of Malmesbury (London, 1656), 10-11, 78-79; Walter Charleton, The Darknes of Atheism dispelled by the Light of Nature: a physico-theologicall Treatise (London, 1652), 353-54; cf. 125-26.
12. Margaret J. Osler, Divine will and the mechanical philosophy: Gassendi and Descartes on contingency and necessity in the created world (Cambridge, 1994), 6 and 154.
13. See Oakley, "The Absolute and Ordained Power of God," 446 and n. 29.
14. Mersenne, Quaestiones celeberrimae in Genesim, cols. 331-33; and see Peter Dear, Mersenne and the Learning of the Schools (Ithaca, 1988), esp. 48-79.
15. Mersenne, Quaestiones celeberrimae in Genesim, cols. 331-33; and see Peter Dear, Mersenne and the Learning of the Schools (Ithaca, 1988), esp. 48-79.
16. Descartes, Letters to Mersenne, 15 April and 27 May 27 1630, in Oeuvres de Descartes, ed. Charles Adam and Paul Tannery (11 vols.; Paris, 1964-74), I, 145, 151-52; also his Meditationes de prima philosophia, Resp. ad sextas objectiones, ibid., VII, 436. Cf. his Letter to Mesland, 2 May 1644, in ibid., IV, 118-19. Gijsbert van den Brink, Almighty God: A Study of the Doctrine of Divine Omnipotence (Kempers, 1993), 101, n. 30, rightly notes that "at all these places Descartes uses perfect tenses in describing God's power," so that they are instances strictly speaking, not of what God "could make" true, but of "what he could have made true."
17. Descartes, Letters to Mersenne, 15 April and 27 May 27 1630, in Oeuvres de Descartes, ed. Charles Adam and Paul Tannery (11 vols.; Paris, 1964-74), I, 145, 151-52; also his Meditationes de prima philosophia, Resp. ad sextas objectiones, ibid., VII, 436. Cf. his Letter to Mesland, 2 May 1644, in ibid., IV, 118-19. Gijsbert van den Brink, Almighty God: A Study of the Doctrine of Divine Omnipotence (Kempers, 1993), 101, n. 30, rightly notes that "at all these places Descartes uses perfect tenses in describing God's power," so that they are instances strictly speaking, not of what God "could make" true, but of "what he could have made true."
18. Descartes, Letters to Mersenne, 15 April and 27 May 27 1630, in Oeuvres de Descartes, ed. Charles Adam and Paul Tannery (11 vols.; Paris, 1964-74), I, 145, 151-52; also his Meditationes de prima philosophia, Resp. ad sextas objectiones, ibid., VII, 436. Cf. his Letter to Mesland, 2 May 1644, in ibid., IV, 118-19. Gijsbert van den Brink, Almighty God: A Study of the Doctrine of Divine Omnipotence (Kempers, 1993), 101, n. 30, rightly notes that "at all these places Descartes uses perfect tenses in describing God's power," so that they are instances strictly speaking, not of what God "could make" true, but of "what he could have made true."
19. Descartes, Letters to Mersenne, 15 April and 27 May 27 1630, in Oeuvres de Descartes, ed. Charles Adam and Paul Tannery (11 vols.; Paris, 1964-74), I, 145, 151-52; also his Meditationes de prima philosophia, Resp. ad sextas objectiones, ibid., VII, 436. Cf. his Letter to Mesland, 2 May 1644, in ibid., IV, 118-19. Gijsbert van den Brink, Almighty God: A Study of the Doctrine of Divine Omnipotence (Kempers, 1993), 101, n. 30, rightly notes that "at all these places Descartes uses perfect tenses in describing God's power," so that they are instances strictly speaking, not of what God "could make" true, but of "what he could have made true."
20. 2), iv, and Roger Ariew, "Descartes and Scholasticism: The intellectual background to Descartes' thought," in The Cambridge Companion to Descartes, ed. John Cottingham (Cambridge, 1992), 58-90, and Dennis Des Chene, Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought (Ithaca, 1996).
21. 2), iv, and Roger Ariew, "Descartes and Scholasticism: The intellectual background to Descartes' thought," in The Cambridge Companion to Descartes, ed. John Cottingham (Cambridge, 1992), 58-90, and Dennis Des Chene, Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought (Ithaca, 1996).
22. 2), iv, and Roger Ariew, "Descartes and Scholasticism: The intellectual background to Descartes' thought," in The Cambridge Companion to Descartes, ed. John Cottingham (Cambridge, 1992), 58-90, and Dennis Des Chene, Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought (Ithaca, 1996).
23. 2), iv, and Roger Ariew, "Descartes and Scholasticism: The intellectual background to Descartes' thought," in The Cambridge Companion to Descartes, ed. John Cottingham (Cambridge, 1992), 58-90, and Dennis Des Chene, Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought (Ithaca, 1996).
24. Van den Brink, Almighty God, 96.
25. The passages concerning the extraordinary/ordinary power distinction occur in the Meditationes de prima philosophia, Resp. ad sextas objectiones, and in the Epistola ad. G. Voetium, in Oeuvres de Descartes, VII, 434-35, and VIII 2, 162-68. For the concursus ordinarius, see the Principia philosophiae, VIII 1, 61, and Des Chene, Physiologia, 319-24.
26. The passages concerning the extraordinary/ordinary power distinction occur in the Meditationes de prima philosophia, Resp. ad sextas objectiones, and in the Epistola ad. G. Voetium, in Oeuvres de Descartes, VII, 434-35, and VIII 2, 162-68. For the concursus ordinarius, see the Principia philosophiae, VIII 1, 61, and Des Chene, Physiologia, 319-24.
27. The passages concerning the extraordinary/ordinary power distinction occur in the Meditationes de prima philosophia, Resp. ad sextas objectiones, and in the Epistola ad. G. Voetium, in Oeuvres de Descartes, VII, 434-35, and VIII 2, 162-68. For the concursus ordinarius, see the Principia philosophiae, VIII 1, 61, and Des Chene, Physiologia, 319-24.
28. The passages concerning the extraordinary/ordinary power distinction occur in the Meditationes de prima philosophia, Resp. ad sextas objectiones, and in the Epistola ad. G. Voetium, in Oeuvres de Descartes, VII, 434-35, and VIII 2, 162-68. For the concursus ordinarius, see the Principia philosophiae, VIII 1, 61, and Des Chene, Physiologia, 319-24.
29. Letter to Mersenne, 15 April 1630, Oeuvres de Descartes, VII, 145-46.
30. Anthony Kenny, The God of the Philosophers (Oxford, 1979), 21-22; also Edward B. Davis, "God, Man and Nature: The Problem of Creation in Cartesian Thought," Scottish Journal of Theology, 44 (1991), 325-48; Van den Brink, Almighty God, 95-115. For literature on the interpretation of Descartes's teaching on the creation of the eternal truths, see Osler, Divine Will and the Mechanical Philosopy, 121, n. 13.
31. Anthony Kenny, The God of the Philosophers (Oxford, 1979), 21-22; also Edward B. Davis, "God, Man and Nature: The Problem of Creation in Cartesian Thought," Scottish Journal of Theology, 44 (1991), 325-48; Van den Brink, Almighty God, 95-115. For literature on the interpretation of Descartes's teaching on the creation of the eternal truths, see Osler, Divine Will and the Mechanical Philosopy, 121, n. 13.
32. Anthony Kenny, The God of the Philosophers (Oxford, 1979), 21-22; also Edward B. Davis, "God, Man and Nature: The Problem of Creation in Cartesian Thought," Scottish Journal of Theology, 44 (1991), 325-48; Van den Brink, Almighty God, 95-115. For literature on the interpretation of Descartes's teaching on the creation of the eternal truths, see Osler, Divine Will and the Mechanical Philosopy, 121, n. 13.
33. Anthony Kenny, The God of the Philosophers (Oxford, 1979), 21-22; also Edward B. Davis, "God, Man and Nature: The Problem of Creation in Cartesian Thought," Scottish Journal of Theology, 44 (1991), 325-48; Van den Brink, Almighty God, 95-115. For literature on the interpretation of Descartes's teaching on the creation of the eternal truths, see Osler, Divine Will and the Mechanical Philosopy, 121, n. 13.
34. Osler, Divine Will and the Mechanical Philosophy, 111.
35. See Osler, Divine Will and the Mechanical Philosophy, esp. 34, 53-56, 94, 153-55, 164-65.
36. Pierre Gassendi, Disquisitio metaphysica seu dubitationes et instantiae adversus Renatus Cartesii metaphysicam et responsa, ed. and tr. Bernard Rochat (Paris, 1962), 481; "At non fuit Deus ante naturas [rerum], si illae quidam immutabiles, ac aeternae fuerunt; si aliter, quam sint, esse non potuerunt;... Cum vero non, ut Jupiter Poëtarum fatis, ita Deus ter-maximus rebus a se conditis alligetur; sed absoluta sua potentia destruere quicquid condidit, possit" (Osler's translation in Divine Will and Mechanical Philosophy, 1; cf. 153-65.
37. Pierre Gassendi, Disquisitio metaphysica seu dubitationes et instantiae adversus Renatus Cartesii metaphysicam et responsa, ed. and tr. Bernard Rochat (Paris, 1962), 481; "At non fuit Deus ante naturas [rerum], si illae quidam immutabiles, ac aeternae fuerunt; si aliter, quam sint, esse non potuerunt;... Cum vero non, ut Jupiter Poëtarum fatis, ita Deus ter-maximus rebus a se conditis alligetur; sed absoluta sua potentia destruere quicquid condidit, possit" (Osler's translation in Divine Will and Mechanical Philosophy, 1; cf. 153-65.
38. See Lindsay Sharp, "Walter Charleton's Early Life, 1620-1659, and the Relationship to Natural Philosophy in Mid-Seventeenth Century England," Annals of Science, 30 (1973), 311-40; Margaret J. Osler, "Descartes and Charleton on Nature and God," JHI, 40 (1979), 445-56.
39. See Lindsay Sharp, "Walter Charleton's Early Life, 1620-1659, and the Relationship to Natural Philosophy in Mid-Seventeenth Century England," Annals of Science, 30 (1973), 311- 40; Margaret J. Osler, "Descartes and Charleton on Nature and God," JHI, 40 (1979), 445-56.
40. Charleton, The Darkness of Atheism, sig. a2r-a3r.
41. Walter Charleton, Physiologia-Epicuro-Gassendo-Charletoniana: or A Fabrick of Science Natural, Upon the Hypothesis of Atoms (London, 1654), 11-14. This work comes close at times to being a verbatim English rendering of Gassendi's Animadversiones in decimum librum Diogenis Laerti (1649); see Osler, Divine Will and Mechanical Philosophy, 195; "Descartes and Charleton on Nature and God," 446-47, and cf. Charleton The Darknes of Atheism, 237.
42. Walter Charleton, Physiologia-Epicuro-Gassendo-Charletoniana: or A Fabrick of Science Natural, Upon the Hypothesis of Atoms (London, 1654), 11-14. This work comes close at times to being a verbatim English rendering of Gassendi's Animadversiones in decimum librum Diogenis Laerti (1649); see Osler, Divine Will and Mechanical Philosophy, 195; "Descartes and Charleton on Nature and God," 446-47, and cf. Charleton The Darknes of Atheism, 237.
43. Walter Charleton, Physiologia-Epicuro-Gassendo-Charletoniana: or A Fabrick of Science Natural, Upon the Hypothesis of Atoms (London, 1654), 11-14. This work comes close at times to being a verbatim English rendering of Gassendi's Animadversiones in decimum librum Diogenis Laerti (1649); see Osler, Divine Will and Mechanical Philosophy, 195; "Descartes and Charleton on Nature and God," 446-47, and cf. Charleton The Darknes of Atheism, 237.
44. Walter Charleton, Physiologia-Epicuro-Gassendo-Charletoniana: or A Fabrick of Science Natural, Upon the Hypothesis of Atoms (London, 1654), 11-14. This work comes close at times to being a verbatim English rendering of Gassendi's Animadversiones in decimum librum Diogenis Laerti (1649); see Osler, Divine Will and Mechanical Philosophy, 195; "Descartes and Charleton on Nature and God," 446-47, and cf. Charleton The Darknes of Atheism, 237.
45. Walter Charleton, Physiologia-Epicuro-Gassendo-Charletoniana: or A Fabrick of Science Natural, Upon the Hypothesis of Atoms (London, 1654), 11-14. This work comes close at times to being a verbatim English rendering of Gassendi's Animadversiones in decimum librum Diogenis Laerti (1649); see Osler, Divine Will and Mechanical Philosophy, 195; "Descartes and Charleton on Nature and God," 446-47, and cf. Charleton The Darknes of Atheism, 237.
46. Charleton, The Darkness of Atheism, 70-71 (referring to "a miraculous dispensation" from the laws of nature), 129-30, 136-37, 152, 217, and The Harmony of Natural and Positive Divine Laws (London, 1682), 11.
47. Charleton, The Darkness of Atheism, 70-71 (referring to "a miraculous dispensation" from the laws of nature), 129-30, 136-37, 152, 217, and The Harmony of Natural and Positive Divine Laws (London, 1682), 11.
48. Charleton, The Darkness of Atheism, 125-26 and 353-54, where, speaking of "the Arcana of God's Decrees," he explicitly invokes the distinction between the hidden and revealed wills.
49. Hobbes, The Quaestions Concerning Liberty, Necessity and Chance, 10-11, 78-79.
50. Bramhall, Castigations of Mr. Hobbes his last Animadversions in the case Concerning Liberty and Natural Necessity (1657), in Works, IV, 211, 239.
51. Bramhall, Castigations, ibid., 245. Cf. ibid., 315, and his A Vindication of True Liberty from Antecedant and Extrinsecal Necessity (1655), in Works, IV, 77-78. For Bramhall's controversy with Hobbes, see Samuel I. Mintz, The Hunting of Leviathan (Cambridge, 1962), 110-26, and more generally A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (Cambridge, 1992).
52. Bramhall, Castigations, ibid., 245. Cf. ibid., 315, and his A Vindication of True Liberty from Antecedant and Extrinsecal Necessity (1655), in Works, IV, 77-78. For Bramhall's controversy with Hobbes, see Samuel I. Mintz, The Hunting of Leviathan (Cambridge, 1962), 110-26, and more generally A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (Cambridge, 1992).
53. Bramhall, Castigations, ibid., 245. Cf. ibid., 315, and his A Vindication of True Liberty from Antecedant and Extrinsecal Necessity (1655), in Works, IV, 77-78. For Bramhall's controversy with Hobbes, see Samuel I. Mintz, The Hunting of Leviathan (Cambridge, 1962), 110-26, and more generally A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (Cambridge, 1992).
54. Bramhall, Castigations, ibid., 245. Cf. ibid., 315, and his A Vindication of True Liberty from Antecedant and Extrinsecal Necessity (1655), in Works, IV, 77-78. For Bramhall's controversy with Hobbes, see Samuel I. Mintz, The Hunting of Leviathan (Cambridge, 1962), 110-26, and more generally A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (Cambridge, 1992).
55. Bramhall, Castigations, ibid., 245. Cf. ibid., 315, and his A Vindication of True Liberty from Antecedant and Extrinsecal Necessity (1655), in Works, IV, 77-78. For Bramhall's controversy with Hobbes, see Samuel I. Mintz, The Hunting of Leviathan (Cambridge, 1962), 110-26, and more generally A. P. Martinich, The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics (Cambridge, 1992).
56. Especially in relation to the old question White raised in his "Third Dialogue" as to whether "the existing world is the best of those creatable"; see Hobbes, Thomas White's "De Mundo" Examined, ed. H. W. Jones (London, 1976), 390-94.
57. Leviathan, III, ch. 37; ed. Michael Oakeshott (Oxford, 1946), 285-91. George Wright, "1688 Appendix to Leviathan," Interpretation, 18 (1991), 347 n. 78, views this as an instance of the potentia dei absoluta/ordinata distinction . Cf. Martinich, The Two Gods of Leviathan, 236-45.
58. Leviathan, III, ch. 37; ed. Michael Oakeshott (Oxford, 1946), 285-91. George Wright, "1688 Appendix to Leviathan," Interpretation, 18 (1991), 347 n. 78, views this as an instance of the potentia dei absoluta/ordinata distinction . Cf. Martinich, The Two Gods of Leviathan, 236-45.
59. Leviathan, III, ch. 37; ed. Michael Oakeshott (Oxford, 1946), 285-91. George Wright, "1688 Appendix to Leviathan," Interpretation, 18 (1991), 347 n. 78, views this as an instance of the potentia dei absoluta/ordinata distinction . Cf. Martinich, The Two Gods of Leviathan, 236-45.
60. See Essay VII, in John Locke, Essays on the Law of Nature, ed. and tr. W. Von Leyden (Oxford, 1954), esp. 192-93, 198-201. See Francis Oakley and Elliot W. Urdang, "Locke, Natural Law, and God," Natural Law Forum, 11 (1966), 104-5, and Oakley, "Locke, Natural Law, and God - Again," History of Political Thought, 18 (1997), 1-28.
61. See Essay VII, in John Locke, Essays on the Law of Nature, ed. and tr. W. Von Leyden (Oxford, 1954), esp. 192-93, 198-201. See Francis Oakley and Elliot W. Urdang, "Locke, Natural Law, and God," Natural Law Forum, 11 (1966), 104-5, and Oakley, "Locke, Natural Law, and God - Again," History of Political Thought, 18 (1997), 1-28.
62. See Essay VII, in John Locke, Essays on the Law of Nature, ed. and tr. W. Von Leyden (Oxford, 1954), esp. 192-93, 198-201. See Francis Oakley and Elliot W. Urdang, "Locke, Natural Law, and God," Natural Law Forum, 11 (1966), 104-5, and Oakley, "Locke, Natural Law, and God - Again," History of Political Thought, 18 (1997), 1-28.
63. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
64. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
65. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
66. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
67. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
68. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
69. J. E. McGuire, "Boyle's Conception of Nature," JHI, 33 (1972), 524; and see Eugene M. Klaaren, The Religious Origins of Modern Science (Grand Rapids, Mich., 1977), Francis Oakley, Omnipotence, Covenant and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 67-92, 142-51; Osler, "The Intellectual Sources of Robert Boyle's Philosophy of Nature," in Philosophy, Science, and Religion in England 1640-1700, eds. Richard Kroll et al. (Cambridge, 1992), 178-98; Jan W. Wojcik, "The Theological Context of Boyle's Things above Reason," in Robert Boyle Reconsidered, ed. Michael Hunter (Cambridge, 1994), 139-55; Jan W. Wojcik, Robert Boyle and the Limits of Reason (Cambridge, 1997); and Hunter, "Introduction" to Robert Boyle Reconsidered, 1-5.
70. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
71. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
72. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
73. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
74. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
75. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
76. Robert Boyle, Some Considerations about the Reconcilableness of Reason and Religion, in The Works of the Honourable Robert Boyle, ed. Thomas Birch, new ed. (6 vols.; London, 1772), IV, 161-63; The Excellency of Theology or the Pre-eminence of the Study of Divinity above that of Natural Philosophy, ibid., 12; Advices on judging of things said to transcend reason, ibid., 462-63; A Disquisition about the Final Causes of Natural Things, Works, V, 412-14; A Free Inquiry into the Vulgarly received notion of Nature, ibid., 162-64, 197-98, 211, 216, 213; The Christian Virtuoso: showing that by being addicted to Experimental Philosophy, a man is rather assisted than indisposed to be a good Christian, ibid., 520-21. The episode of Nebuchadnezzar's fiery furnace (which Boyle invokes twice in the above-cited texts and again in Some physico-Theological considerations about the possibility of the resurrection, Works, IV, 201-2) had long been a favorite one invoked (as with Ockham) either to illustrate the contingency of natural or secondary causality or (as with those who viewed the potentia dei absoluta as a presently-active power or equated it with God's extraordinary providence) to illustrate an actual intrusion of the absolute power to set aside the natural order established de potentia ordinata. It was invoked to serve the latter purpose in the works of Aegidius Romanus, D'Ailly, Biel, Mair, Erasmus, Luther, Eck, Suárez, Perkins, Ames, Preston, Mather, Shepard, Bramhall, and Boyle.
77. Thus B. J. T. Dobbs, The Janus Faces of Genius: The Role of Alchemy in Newton's Thought (Cambridge, 1991), 110, and the works cited in nn. 45 and 46. James E. Force, "Newton's God of Dominion," in Force and Richard H. Popkin, Essays on the Context, Nature and Influence of Isaac Newton's Theology (Dordrecht, 1990), 75-102.
78. Thus B. J. T. Dobbs, The Janus Faces of Genius: The Role of Alchemy in Newton's Thought (Cambridge, 1991), 110, and the works cited in nn. 45 and 46. James E. Force, "Newton's God of Dominion," in Force and Richard H. Popkin, Essays on the Context, Nature and Influence of Isaac Newton's Theology (Dordrecht, 1990), 75-102.
79. But see J. E. McGuire, "Force, Active Principles, and Newton's Invisible Realm," Ambix, 15 (1968), 190-91.
80. See his Principia philosophiae more Geometrico demonstrata, Appendix continens Cogitata metaphysica, cap. IX De potentia dei, §§ 4 and 5; in Benedictus de Spinoza, Opera quae supersunt omnia, ed. C. H. Bruder (3 vols.; Leipzig, 1843-46), I, 134; related passages listed s.v. Absolutus and Potentia in Emilia G. Boscherini, Lexicon Spinozianum (2 vols.; The Hague, 1970), I, 5-7, II, 850-55.
81. See his Principia philosophiae more Geometrico demonstrata, Appendix continens Cogitata metaphysica, cap. IX De potentia dei, §§ 4 and 5; in Benedictus de Spinoza, Opera quae supersunt omnia, ed. C. H. Bruder (3 vols.; Leipzig, 1843-46), I, 134; related passages listed s.v. Absolutus and Potentia in Emilia G. Boscherini, Lexicon Spinozianum (2 vols.; The Hague, 1970), I, 5-7, II, 850-55.
82. See his Principia philosophiae more Geometrico demonstrata, Appendix continens Cogitata metaphysica, cap. IX De potentia dei, §§ 4 and 5; in Benedictus de Spinoza, Opera quae supersunt omnia, ed. C. H. Bruder (3 vols.; Leipzig, 1843-46), I, 134; related passages listed s.v. Absolutus and Potentia in Emilia G. Boscherini, Lexicon Spinozianum (2 vols.; The Hague, 1970), I, 5-7, II, 850-55.
83. See his Principia philosophiae more Geometrico demonstrata, Appendix continens Cogitata metaphysica, cap. IX De potentia dei, §§ 4 and 5; in Benedictus de Spinoza, Opera quae supersunt omnia, ed. C. H. Bruder (3 vols.; Leipzig, 1843-46), I, 134; related passages listed s.v. Absolutus and Potentia in Emilia G. Boscherini, Lexicon Spinozianum (2 vols.; The Hague, 1970), I, 5-7, II, 850-55.
84. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
85. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
86. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
87. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
88. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
89. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
90. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
91. See Pascal's discussion of the contrast between God's "volonté absolue" and his "volonté générale et conditionalle" in Ecrits et fragments de Pascal sur la grace, in Oeuvres de Blaise Pascal, ed. Leon Brunschsvigg et al. (14 vols.; 1904-14), XI, 128-44. Similarly, for Malebranche's distinction between "the ordinary course of [God's] providence générale" and a "particular and miraculous providence," see Ginette Dreyfus, La Volonté selon Malebranche (Paris, 1955) and Nicolas Malebranche, Treatise on Nature and Grace, ed. and trans. Patrick Riley (Oxford, 1992); also Donald R. Rutherford, "Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism," in Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony, ed. Steven Nadler (University Park, Penn., 1993), 136-58, and Steven "Choosing a Theodicy: The Leibniz-Malebranche-Arnauld Connection," JHI, 55 (1994), 573-89. "Nature" being for him nothing but "the Ordinance of the free Will of God," Berkeley's discrimination between God's sustenance of "the ordinary course of things" and his "interruption" of the "natural course" by a miracle; see Notebook A in Works of George Berkeley, Bishop of Cloyne, ed. A. A. Luce and T. E. Jessup (9 vols.; London, 1948-57), I, 95; Principles of Human Knowledge, Works, II, 53-54, 65, 67-68; Sermon on the Will of God, Works, VII, 129-30.
92. Christian Wolff, Theologia naturalis (2 vols.; Verona, 1779), I, 169-73. The terms used are concursus dei ordinarius/extraordinarius sive miraculosus; conservatio ordinarial extraordinaria vero supernaturalis.
93. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
94. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
95. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
96. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural
97. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
98. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
99. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
100. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
101. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
102. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
103. See James R. Jacob, "The Ideological Origins of Robert Boyle's Natural Philosophy," Journal of European Studies, 2 (1972), 1-21; and Robert Boyle and the English Revolution: A Study in Social and Intellectual Change (New York, 1977); Margaret Jacob, The Newtonians and the English Revolution: 1689-1720 (New York, 1990); James R. and Margaret C. Jacob, "The Anglican Origins of Modern Science: The Metaphysical Foundations of the Whig Constitution," Isis, 71 (1980), 251-67; Steven Shapin, "Social Uses of Science," in The Ferment of Knowledge: Studies in the Historiography of Eighteenth-Century Science, eds. George S. Rousseau and Roy Porter (Cambridge, 1980), 93-139; and "Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes," Isis, 72 (1981), 187-215; and "Licking Leibniz," History of Science, 19 (1981), 298-99; and see the bibliography in Shapin, The Scientific Revolution (Chicago, 1996), 204-5. For criticisms of the "social contextualist" approach, see Timothy Shanahan, "God and Nature in the Thought of Robert Boyle" Journal of the History of Philosophy, 26 (1988), 549-69; Wojcik, Robert Boyle and the Limits of Reason, 217-19; and Malcolm Oster, "Virtue, Providence and Political Neutralism: Boyle and Interregnum Politics," in Robert Boyle Reconsidered, ed. Hunter, 18-36.
104. Thus Jacob and Jacob, "The Anglican Origins of Modern Science," 252 (italics mine).
105. I.e., here the explicit emphasis is not on the generation of particular views in natural philosophy but on the use to which they were put. See Shapin, "Licking Leibniz," 298-99 and his "Of God and Kings," 215, and "History of Science and its Sociological Reconstructions," History of Science, 20 (1982), 182. Cf. the pertinent passages in The Leibniz-Clarke Correspondence, ed. H. G. Alexander (Manchester, 1956), 14, 19-20.
106. I.e., here the explicit emphasis is not on the generation of particular views in natural philosophy but on the use to which they were put. See Shapin, "Licking Leibniz," 298-99 and his "Of God and Kings," 215, and "History of Science and its Sociological Reconstructions," History of Science, 20 (1982), 182. Cf. the pertinent passages in The Leibniz-Clarke Correspondence, ed. H. G. Alexander (Manchester, 1956), 14, 19-20.
107. I.e., here the explicit emphasis is not on the generation of particular views in natural philosophy but on the use to which they were put. See Shapin, "Licking Leibniz," 298-99 and his "Of God and Kings," 215, and "History of Science and its Sociological Reconstructions," History of Science, 20 (1982), 182. Cf. the pertinent passages in The Leibniz-Clarke Correspondence, ed. H. G. Alexander (Manchester, 1956), 14, 19-20.
108. I.e., here the explicit emphasis is not on the generation of particular views in natural philosophy but on the use to which they were put. See Shapin, "Licking Leibniz," 298-99 and his "Of God and Kings," 215, and "History of Science and its Sociological Reconstructions," History of Science, 20 (1982), 182. Cf. the pertinent passages in The Leibniz-Clarke Correspondence, ed. H. G. Alexander (Manchester, 1956), 14, 19-20.
109. See below, 20-22 and nn. 73, 74, and 75
110. Shapin, "Of God and Kings," 202.
111. For an attempt to do precisely this, see Oakley, Omnipotence, Covenant, and Order, 67-92.
112. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 210-12.
113. J. Duns Scotus, Ordinatio, I, dist. 44, qu. unica, in Opera omnia, ed. C. Balic (31 vols.; Rome, 1950-93), VI, 363-69, Lectura, I, dist. 44, qu. unica, ibid., XVII, 535-36; Pierre d'Ailly, Quaestiones super I, III et IV Sententiarum (Lyons, 1500), Sent. I, qu. 9, art. 2 M, fol. 120r.
114. J. Duns Scotus, Ordinatio, I, dist. 44, qu. unica, in Opera omnia, ed. C. Balic (31 vols.; Rome, 1950-93), VI, 363-69, Lectura, I, dist. 44, qu. unica, ibid., XVII, 535-36; Pierre d'Ailly, Quaestiones super I, III et IV Sententiarum (Lyons, 1500), Sent. I, qu. 9, art. 2 M, fol. 120r.
115. J. Duns Scotus, Ordinatio, I, dist. 44, qu. unica, in Opera omnia, ed. C. Balic (31 vols.; Rome, 1950-93), VI, 363-69, Lectura, I, dist. 44, qu. unica, ibid., XVII, 535-36; Pierre d'Ailly, Quaestiones super I, III et IV Sententiarum (Lyons, 1500), Sent. I, qu. 9, art. 2 M, fol. 120r.
116. William of Ockham, Quodl. VI, qu. 1, and Quodl. VI, qu. 4 in Quodlibeta septem, ed. Joseph C. Wey, Opera theologica 9 of Guillelmi de Ockham Opera philosophica et theologica ad fidem codicem manuscriptorum edita (St. Bonaventure, N.Y., 1980), 586 and 598.
117. William of Ockham, Quodl. VI, qu. 1, and Quodl. VI, qu. 4 in Quodlibeta septem, ed. Joseph C. Wey, Opera theologica 9 of Guillelmi de Ockham Opera philosophica et theologica ad fidem codicem manuscriptorum edita (St. Bonaventure, N.Y., 1980), 586 and 598.
118. William of Ockham, Quodl. VI, qu. 1, and Quodl. VI, qu. 4 in Quodlibeta septem, ed. Joseph C. Wey, Opera theologica 9 of Guillelmi de Ockham Opera philosophica et theologica ad fidem codicem manuscriptorum edita (St. Bonaventure, N.Y., 1980), 586 and 598.
119. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
120. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
121. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
122. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
123. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
124. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
125. Mair, In primum Sententiarum (Paris, 1510), I, dist. 44, qu. 1, fol. ci v; William Perkins, A Treatise of God's free Grace and Man's Free-will, in The Workes of That Famous and Worthy Minister of Christ ... M. W. Perkins (3 vols.; Cambridge, 1608-31), I, 704, col. A-B; Hugo Grotius, De veritate religionis Christianae (Boston, 1809), Bk. I, § xii, p. 24; Descartes to Mersenne, 15 April 1630, in Oeuvres des Descartes, I, 145; Charleton, The Darknes of Atheism, 125 and 136; Bramhall, Castigations of Mr. Hobbes, in Works, IV, 245; Nehemiah Grew, An Idea of a Phytological History Propounded (London, 1673), 102-3.
126. See Oakley, "The Absolute and Ordained Power of God," 442, and n. 18.
127. Summarizing here Aegidius Romanus, De eccesiastica potestate, Lib. III, caps. 2, 3 and 9; Lib. IV, cap. 7, ed. Richard Scholz (Weimar, 1929), 149-52, 156-59, 181-82, 190-95.
128. See Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46, and Almain, Expositio circa decisiones Magistri Guilielmi Occam super potestate ecclesiastica et laica, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols.; Antwerp, 1706), II, 1091-92, 1095, De dominio naturali civili et ecclesiastico, 968, and the pertinent cannonistic texts cited in K. W. Nörr, Kirche und Konzil bei Nicolaus de Tedeschis (Cologne, 1964), 47-49, 51.
129. See Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46, and Almain, Expositio circa decisiones Magistri Guilielmi Occam super potestate ecclesiastica et laica, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols.; Antwerp, 1706), II, 1091-92, 1095, De dominio naturali civili et ecclesiastico, 968, and the pertinent cannonistic texts cited in K. W. Nörr, Kirche und Konzil bei Nicolaus de Tedeschis (Cologne, 1964), 47-49, 51.
130. See Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46, and Almain, Expositio circa decisiones Magistri Guilielmi Occam super potestate ecclesiastica et laica, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols.; Antwerp, 1706), II, 1091-92, 1095, De dominio naturali civili et ecclesiastico, 968, and the pertinent cannonistic texts cited in K. W. Nörr, Kirche und Konzil bei Nicolaus de Tedeschis (Cologne, 1964), 47-49, 51.
131. See Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46, and Almain, Expositio circa decisiones Magistri Guilielmi Occam super potestate ecclesiastica et laica, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols.; Antwerp, 1706), II, 1091-92, 1095, De dominio naturali civili et ecclesiastico, 968, and the pertinent cannonistic texts cited in K. W. Nörr, Kirche und Konzil bei Nicolaus de Tedeschis (Cologne, 1964), 47-49, 51.
132. For the use of the distinction among fifteenth-century Hungarian monarchs, see Joseph Holub, "Ordinaria potentia - absoluta potentia," Revue historique de droit français et étranger, 4th. ser., 28 (1950), 92-99, and in relation to the prerogatives of the sixteenth- and seventeenth-century Spanish monarchs, see José-Antonio Maravall, La Philosophie politique espagnole au xvii siècle, tr. Louis Cazes et Pierre Mesnard (Paris, 1955), 159-71.
133. For the use of the distinction among fifteenth-century Hungarian monarchs, see Joseph Holub, "Ordinaria potentia - absoluta potentia," Revue historique de droit français et étranger, 4th. ser., 28 (1950), 92-99, and in relation to the prerogatives of the sixteenth- and seventeenth-century Spanish monarchs, see José-Antonio Maravall, La Philosophie politique espagnole au xvii siècle, tr. Louis Cazes et Pierre Mesnard (Paris, 1955), 159-71.
134. See Oakley, "Jacobean Political Theology," 329-31, nn. 35, 39, 41.
135. Lambert Daneau, Ethices Christianae Libri Tres, Lib. II, in Daneau, Opuscula omnia theologica (Geneva, 1583), col. 129b.
136. Oakley, "Jacobean Political Theology," 324-25. It had appeared as potentia ordinata et absoluta and as early as 1469 in the Year Book for that date; see YB 9 Edward IV, Trin. 9; ed. as Les Reports des Cases en Ley du Roy Edward le Quart (London, 1680).
137. Oakley, "Jacobean Political Theology," 324-25. It had appeared as potentia ordinata et absoluta and as early as 1469 in the Year Book for that date; see YB 9 Edward IV, Trin. 9; ed. as Les Reports des Cases en Ley du Roy Edward le Quart (London, 1680).
138. See especially Chief Baron Fleming's judgment in Bate's Case, in T. B. Howell, A Complete Collection of State Trials (33 vols.; London, 1816-26), II, 389; also Oakley, "Jacobean Political Theology," 323-24, 339-46, and Glenn Burgess, The Politics of the Ancient Constitution: An Introduction to English Political Thought, 1603-1642 (University Park, Penn., 1993), esp. 139-62; and Absolute Monarchy and the Stuart Constitution (New Haven, 1996), 34-36, 92-94.
139. See especially Chief Baron Fleming's judgment in Bate's Case, in T. B. Howell, A Complete Collection of State Trials (33 vols.; London, 1816-26), II, 389; also Oakley, "Jacobean Political Theology," 323-24, 339-46, and Glenn Burgess, The Politics of the Ancient Constitution: An Introduction to English Political Thought, 1603-1642 (University Park, Penn., 1993), esp. 139-62; and Absolute Monarchy and the Stuart Constitution (New Haven, 1996), 34-36, 92-94.
140. See especially Chief Baron Fleming's judgment in Bate's Case, in T. B. Howell, A Complete Collection of State Trials (33 vols.; London, 1816-26), II, 389; also Oakley, "Jacobean Political Theology," 323-24, 339-46, and Glenn Burgess, The Politics of the Ancient Constitution: An Introduction to English Political Thought, 1603-1642 (University Park, Penn., 1993), esp. 139-62; and Absolute Monarchy and the Stuart Constitution (New Haven, 1996), 34-36, 92-94.
141. See especially Chief Baron Fleming's judgment in Bate's Case, in T. B. Howell, A Complete Collection of State Trials (33 vols.; London, 1816-26), II, 389; also Oakley, "Jacobean Political Theology," 323-24, 339-46, and Glenn Burgess, The Politics of the Ancient Constitution: An Introduction to English Political Thought, 1603-1642 (University Park, Penn., 1993), esp. 139-62; and Absolute Monarchy and the Stuart Constitution (New Haven, 1996), 34-36, 92-94.
142. Edward Forset, A Comparative Discourse of the Bodies natural and Politique (London, 1606), 20-21.
143. Sir John Davies, The Question concerning Impositions, Tonnage, Poundage (London, 1656), 30-32.
144. Acts of the Privy Council of England, 1615-16 (London, 1925), 601.
145. Perkins had applied the voluntas benepliciti/signi distinction to distinguish the secret will of kings from the will they promulgated in their laws; see his Treatise of God's Free Grace and Man's Free-will, in Workes, I, 704, col. 2 A-B.
146. James I, "A Speach to the Lords and Commons of the Parliament at White-Hall ... Anno 1609," in The Political Works of James I, ed. Charles Howard Mcllwain (Cambridge, Mass., 1918), 307-8; and "A Speach in the Starre-Chamber ... Anno 1616," ibid., 333.
147. James I, "A Speach to the Lords and Commons of the Parliament at White-Hall ... Anno 1609," in The Political Works of James I, ed. Charles Howard Mcllwain (Cambridge, Mass., 1918), 307-8; and "A Speach in the Starre-Chamber ... Anno 1616," ibid., 333.
148. For Erasmus, Luther, and Hubmaier, see Oakley, "The Absolute and Ordained Power of God," 449-50, 456-57, and nn. 48, 68, 69, and 70; also Francis Oakley, "The 'Hidden' and 'Revealed' Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75, and Oakley, Omnipotence, Covenant, and Order, 93-122.
149. For Erasmus, Luther, and Hubmaier, see Oakley, "The Absolute and Ordained Power of God," 449-50, 456-57, and nn. 48, 68, 69, and 70; also Francis Oakley, "The 'Hidden' and 'Revealed' Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75, and Oakley, Omnipotence, Covenant, and Order, 93-122.
150. For Erasmus, Luther, and Hubmaier, see Oakley, "The Absolute and Ordained Power of God," 449-50, 456-57, and nn. 48, 68, 69, and 70; also Francis Oakley, "The 'Hidden' and 'Revealed' Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75, and Oakley, Omnipotence, Covenant, and Order, 93-122.
151. Cf. Ockham, Quodl. VI, qu. 1, ed. Wey, 586.
152. W. H. Greenleaf, "James I and the Divine Right of Kings," Political Studies, 5 (1957), 48; Order, Empiricism, and Politics: Two Traditions of English Political Thought: 1500-1700 (London, 1964), 8-9, 40, 47-48, 56, 67, 96, 109, 187; and " The Thomasian Tradition and the Theory of Absolute Monarchy," English Historical Review, 79 (Oct. 1964), 747-48.
153. W. H. Greenleaf, "James I and the Divine Right of Kings," Political Studies, 5 (1957), 48; Order, Empiricism, and Politics: Two Traditions of English Political Thought: 1500-1700 (London, 1964), 8-9, 40, 47-48, 56, 67, 96, 109, 187; and " The Thomasian Tradition and the Theory of Absolute Monarchy," English Historical Review, 79 (Oct. 1964), 747-48.
154. W. H. Greenleaf, "James I and the Divine Right of Kings," Political Studies, 5 (1957), 48; Order, Empiricism, and Politics: Two Traditions of English Political Thought: 1500-1700 (London, 1964), 8-9, 40, 47-48, 56, 67, 96, 109, 187; and " The Thomasian Tradition and the Theory of Absolute Monarchy," English Historical Review, 79 (Oct. 1964), 747-48.
155. See "Instruction to Sir Francis Bryan and Peter Vannes, sent to the Court of Rome," in Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII, ed. John S. Brewer (22 vols.; London, 1862-1932), IV, part 2, 2158 (No. 4977); and Appellation deutscher geistlichen von dem executor des vom papste geforderten zehntens an dem päpstlichen stuhl (1352-60) , in Acta imperii Inedita, ed. Edward Winkelmann (2 vols.; Innsbruck, 1885), II, 843 (No. 1182).
156. See "Instruction to Sir Francis Bryan and Peter Vannes, sent to the Court of Rome," in Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII, ed. John S. Brewer (22 vols.; London, 1862-1932), IV, part 2, 2158 (No. 4977); and Appellation deutscher geistlichen von dem executor des vom papste geforderten zehntens an dem päpstlichen stuhl (1352-60) , in Acta imperii Inedita, ed. Edward Winkelmann (2 vols.; Innsbruck, 1885), II, 843 (No. 1182).
157. That was the conclusion I myself drew at the end of a much fuller analysis of these statements of James I and of the recent scholarship pertaining to them; see Oakley, Omnipotence, Covenant, and Order, 93-118.
158. See above, n. 2.
159. Note the strongly argued case made for the central role played by the late medieval and early modern preoccupation with divine omnipotence and the potentia absoluta in the emergence of nihilism on the European philosophical scene; see Michael Allen Gillespie, Nihilism before Nietzsche (Chicago, 1995).
160. In Omnipotence, Covenant, and Order.
161. James Daly, "The Idea of Absolute Monarchy in Seventeenth-Century England," Historical Journal, 21 (1978), 222-50; Sir Robert Filmer and English Political Thought (Toronto, 1979), and, especially. Cosmic Harmony and Political Thinking in Early Stuart England, in Transactions of the American Philosophical Society, n.s. 79, p.t. 7 (Philadelphia, 1979).
162. James Daly, "The Idea of Absolute Monarchy in Seventeenth-Century England," Historical Journal, 21 (1978), 222-50; Sir Robert Filmer and English Political Thought (Toronto, 1979), and, especially. Cosmic Harmony and Political Thinking in Early Stuart England, in Transactions of the American Philosophical Society, n.s. 79, p.t. 7 (Philadelphia, 1979).
163. James Daly, "The Idea of Absolute Monarchy in Seventeenth-Century England," Historical Journal, 21 (1978), 222-50; Sir Robert Filmer and English Political Thought (Toronto, 1979), and, especially. Cosmic Harmony and Political Thinking in Early Stuart England, in Transactions of the American Philosophical Society, n.s. 79, p.t. 7 (Philadelphia, 1979).
164. See Oakley, "Jacobean Political Theology."
165. See Corinne Comstock Weston and Janelle Renfrew Greenberg, Subjects and Sovereigns: The Grand Controversy over Legal Sovereignty in Stuart England (Cambridge, 1981), esp. 10-18; David Wootton (ed.), Divine Right and Democracy (Harmondsworth, 1986), 29, 122; J. H. M. Salmon, "Catholic Resistance Theory, Ultramontanism, and the Royalist Response, 1580-1620," in The Cambridge History of Political Thought: 1450-1700, ed. J. H. Burns and Mark Goldie (Cambridge, 1991), 247-49; Burgess, The Politics of the Ancient Constitution, 139-62, and his Absolute Monarchy and the Stuart Constitution, 34-36.
166. See Corinne Comstock Weston and Janelle Renfrew Greenberg, Subjects and Sovereigns: The Grand Controversy over Legal Sovereignty in Stuart England (Cambridge, 1981), esp. 10-18; David Wootton (ed.), Divine Right and Democracy (Harmondsworth, 1986), 29, 122; J. H. M. Salmon, "Catholic Resistance Theory, Ultramontanism, and the Royalist Response, 1580-1620," in The Cambridge History of Political Thought: 1450-1700, ed. J. H. Burns and Mark Goldie (Cambridge, 1991), 247-49; Burgess, The Politics of the Ancient Constitution, 139-62, and his Absolute Monarchy and the Stuart Constitution, 34-36.
167. See Corinne Comstock Weston and Janelle Renfrew Greenberg, Subjects and Sovereigns: The Grand Controversy over Legal Sovereignty in Stuart England (Cambridge, 1981), esp. 10-18; David Wootton (ed.), Divine Right and Democracy (Harmondsworth, 1986), 29, 122; J. H. M. Salmon, "Catholic Resistance Theory, Ultramontanism, and the Royalist Response, 1580-1620," in The Cambridge History of Political Thought: 1450-1700, ed. J. H. Burns and Mark Goldie (Cambridge, 1991), 247-49; Burgess, The Politics of the Ancient Constitution, 139-62, and his Absolute Monarchy and the Stuart Constitution, 34-36.
168. See Corinne Comstock Weston and Janelle Renfrew Greenberg, Subjects and Sovereigns: The Grand Controversy over Legal Sovereignty in Stuart England (Cambridge, 1981), esp. 10-18; David Wootton (ed.), Divine Right and Democracy (Harmondsworth, 1986), 29, 122; J. H. M. Salmon, "Catholic Resistance Theory, Ultramontanism, and the Royalist Response, 1580-1620," in The Cambridge History of Political Thought: 1450-1700, ed. J. H. Burns and Mark Goldie (Cambridge, 1991), 247-49; Burgess, The Politics of the Ancient Constitution, 139-62, and his Absolute Monarchy and the Stuart Constitution, 34-36.
169. See Corinne Comstock Weston and Janelle Renfrew Greenberg, Subjects and Sovereigns: The Grand Controversy over Legal Sovereignty in Stuart England (Cambridge, 1981), esp. 10-18; David Wootton (ed.), Divine Right and Democracy (Harmondsworth, 1986), 29, 122; J. H. M. Salmon, "Catholic Resistance Theory, Ultramontanism, and the Royalist Response, 1580-1620," in The Cambridge History of Political Thought: 1450-1700, ed. J. H. Burns and Mark Goldie (Cambridge, 1991), 247-49; Burgess, The Politics of the Ancient Constitution, 139-62, and his Absolute Monarchy and the Stuart Constitution, 34-36.
170. Thus Richard R. Westfall, Science and Religion in Seventeenth-Century England (New Haven, 1958), esp. 83-92; cf. Franklin L. Baumer, Religion and the Rise of Scepticism (New York, 1960), esp. 79-95.
171. Thus Richard R. Westfall, Science and Religion in Seventeenth-Century England (New Haven, 1958), esp. 83-92; cf. Franklin L. Baumer, Religion and the Rise of Scepticism (New York, 1960), esp. 79-95.
172. Boyle, A Free Inquiry, in Works, ed. Birch, V, 195-96, 163-64. Given Boyle's clear sympathy with Gassendi's version of the mechanical philosophy, this remark can profitably be seen in the context of Gassendi's attempt to Christianize Epicureanism. On which, see Osler, Divine Will and the Mechanical Philosophy, and Lisa T. Sarasohn, Gassendi's Ethics: Freedom in a Mechanistic Universe (Ithaca, 1996).
173. Boyle, A Free Inquiry, in Works, ed. Birch, V, 195-96, 163-64. Given Boyle's clear sympathy with Gassendi's version of the mechanical philosophy, this remark can profitably be seen in the context of Gassendi's attempt to Christianize Epicureanism. On which, see Osler, Divine Will and the Mechanical Philosophy, and Lisa T. Sarasohn, Gassendi's Ethics: Freedom in a Mechanistic Universe (Ithaca, 1996).
174. Boyle, A Free Inquiry, in Works, ed. Birch, V, 195-96, 163-64. Given Boyle's clear sympathy with Gassendi's version of the mechanical philosophy, this remark can profitably be seen in the context of Gassendi's attempt to Christianize Epicureanism. On which, see Osler, Divine Will and the Mechanical Philosophy, and Lisa T. Sarasohn, Gassendi's Ethics: Freedom in a Mechanistic Universe (Ithaca, 1996).
175. "Why," J. R. Jacob asks, "was Boyle so concerned to oppose his natural philosophy to the vulgarly received notion [of nature]? Was Aristotelian and Platonic philosophy in 1666 tainted with heresy and atheism? If so, how could this be? For centuries Aristotle had been at the foundation of orthodox Christian thought" (Robert Boyle and the English Revolution, 4-5, 159-76).
176. Jacob, Robert Boyle and the English Revolution, 161-76.