A26883:1996
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.
§. 3. *By [Divine Action or operation] must be meant, 1. Either something in God, or something caused or Created by him. 2. If caused or created, it must be either something in the second Causes, or something in the Recipient soul. I think the distribution is sufficient.
- *The great difficulty is, what it is which we must conceive to go between Gods essence and mans act or inclination given▪ Dr. Twiss accuseth the Jesuits for denying Intellection and Volition to be instantaneous Acts, sine motu: And yet his friend Alvarez holdeth the Divine Act antecedent to be properly motio, and would have his predetermination so described quâ praeviâ motion• actually, causis secundis praesert•m liber is inharente, illas applic•t •d operandum, &c. But it is either God or an effect of God which he calleth motio: If an effect, it is so called as it is in the receiver. And what motio▪ antecedent to mans Act, can be imagined in man, when motion is an Act, though every Act be not motion? Therefore they voluminously dispute de non ente, or of they know no• what. If we must have a distinct conception of it, I think, Vi• impress, fitter.The great difficulty is, what it is which we must conceive to go between Gods essence and mans act or inclination given▪ Dr. Twiss accuseth the Jesuits for denying Intellection and Volition to be instantaneous Acts, sine motu: And yet his friend Alvarez holdeth the Divine Act antecedent to be properly motio, and would have his predetermination so described quâ praeviâ motion• actuali, causis secundis praesert•m liber is inharente, illas applic•t •d operandum, &c. But it is either God or an effect of God which he calleth motio: If an effect, it is so called as it is in the receiver. And what motio antecedent to mans Act, can be imagined in man, when motion is an Act, though every Act be not motion? Therefore they voluminously dispute de non ente, or of they know no what. If we must have a distinct conception of it, I think, Vi impress, fitter.