A26883:1877
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.
§. 7. Yet I deny not but the effect is answerable to the Cause; And as Active-Power causeth Action, and Wisdom and Government causeth the Order and Rectitude of action, and Love and Goodness the Perfection of it and the agent; so Gods Vital-Power, Wisdom and Goodness, are equal, which are the Principles of all: As the Father, Son and Spirit are coequal: And God is indeed glorious in the Motion of Sun and Stars, &c. as well as in the Wisdom and Holiness of man. But besides the foresaid suitableness, this difference must be considered, that as Life, Intellect and Will, Power, 1Wisdom and Goodness, are Inadequate conceptions of One God, so all together are a more perfect expression of him, than one of them alone. Now in all these the former is still implied in the latter, as to the very sense of the word, but not contrarily. Power doth not alway signify Wisdom or Love; but Wisdom signifieth the wisdom of one Potent, including power, (for there is Potentia Intellectiva.) And Will or Love include Power and Act. So Action may be without ORDER or Rectitude, and Perfection, but the order and perfection of Acts, include or suppose the Acts.
§. 7. Yet I deny not but the effect is answerable to the Cause; And as Active-Power causeth Action, and Wisdom and Government causeth the Order and Rectitude of action, and Love and Goodness the Perfection of it and the agent; so Gods Vital-Power, Wisdom and Goodness, are equal, which are the Principles of all: As the Father, Son and Spirit are coequal: And God is indeed glorious in the Motion of Sun and Stars, &c. as well as in the Wisdom and Holiness of man. But besides the foresaid suitableness, this difference must be considered, that as Life, Intellect and Will, Power, 1Wisdom and Goodness, are Inadequate conceptions of One God, so all together are a more perfect expression of him, than one of them alone. Now in all these the former is still implyed in the latter, as to the very sense of the word, but not contrarily. Power doth not alway signifie Wisdom or Love; but Wisdom signifieth the wisdom of one Potent, including power, (for there is Potentia Intellectiva.) And Will or Love include Power and Act. So Action may be without ORDER or Rectitude, and Perfection, but the order and perfection of Acts, include or suppose the Acts.
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