A26883:1432
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.
2. Sometimes it signifieth Moral or Civil receiving, which is nothing but 1. The consent of the mind, called Acceptance. 2. And as to corporeal objects, sometime, the voluntary act of the body; as the Hand, taking that which is offered. Now if the Receiving in question were physical, (either rei vel juris ad rem) then indeed it would be so nearly related to the thing received, (which as received is no object, because Receiving so is no act) as that this quatenus in question might be applied to it. For it may well be said I receive Justification quatenus Justificatus sum, as I 1am justified, and I receive Sanctification as I am sanctified, and vice versa, for they are but various words signifying the same thing. But of Moral Receiving the case is otherwise: For this is not physical Reception, but only a Moral Act, which is made a necessary medium, or Condition to Physical Reception, and thence is called Receiving; so Accepting or Consenting is a moral means or condition of that Having or Possessing which is consequential. And this Acceptance hath relation immediately to the thing as Given only, to be made ours, according to the Will of the Giver, and not made ours according to the order of the things given: That is, 1. The Ratio proprietatis, the Reason that they are ours is the will of the Donor, and the Collation is according to the order of his Will; though the Things Given have their intrinsic difference.
2. Sometimes it signifyeth Moral or Civil receiving, which is nothing but 1. The consent of the mind, called Acceptance. 2. And as to corporeal objects, sometime, the voluntary act of the body; as the Hand, taking that which is offered. Now if the Receiving in question were physical, (either rei vel juris ad rem) then indeed it would be so neerly related to the thing received, (which as received is no object, because Receiving so is no act) as that this quatenus in question might be applyed to it. For it may well be said I receive Justification quatenus Justificatus sum, as I 1am justified, and I receive Sanctification as I am sanctified, and vice versa, for they are but various words signifying the same thing. But of Moral Receiving the case is otherwise: For this is not physical Reception, but only a Moral Act, which is made a necessary medium, or Condition to Physical Reception, and thence is called Receiving; so Accepting or Consenting is a moral means or condition of that Having or Possessing which is consequential. And this Acceptance hath relation immediately to the thing as Given only, to be made ours, according to the Will of the Giver, and not made ours according to the order of the things given: That is, 1. The Ratio proprietatis, the Reason that they are ours is the will of the Donor, and the Collation is according to the order of his Will; though the Things Given have their intrinsick difference.