A26883:1935
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. As in Nature, God seemeth to Cause Motion in genere by an equal universal Influx of the Sun, which maketh no difference per se, but per accidens; But the wonderful variety of motions and effects is otherwise caused: So it seemeth that Christ the Sun of Righteousness, affordeth by his Means of Nature (which he Politically manageth) an indifferent influx or help for Action as Action to the souls of men: which as Dr. Twice frequently saith well, is to be called Nature rather than Grace (except as the repriving of Nature is Grace) so far as it is mere Power to Act; because it is equally indifferent to a good act as a bad, and to do or not do.
§. 2. As in Nature, God seemeth to Cause Motion in genere by an equal universal Influx of the Sun, which maketh no difference per se, but per accidens; But the wonderful variety of motions and effects is otherwise caused: So it seemeth that Christ the Sun of Righteousness, affordeth by his Means of Nature (which he Politically manageth) an indifferent influx or help for Action as Action to the souls of men: which as Dr. Twisse frequently saith well, is to be called Nature rather than Grace (except as the repriving of Nature is Grace) so far as it is meer Power to Act; because it is equally indifferent to a good act as a bad, and to do or not do.
§. 3. The Power of Action as such, being given by an equal Natural Universal Influx, it is the ORDER of Actions, where we must enquire of the difference and its Cause.
§. 4. Action it self is not a proper substantial being, but a Modus Rei. But yet it is such a Mode as (by the Cartesians leave) requireth more Causation to it, than a meer non agere doth. But ORDO Actionum is but a modus modi.