A26883:2005
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.
§. 12. III. The Act it self by this, and by the soul disposed and excited, is next caused: not given as pre-existent, but given by causal efficacious suscitation of the pre-existent faculty or power.
§. 13. IV. The Habit, which is a Promptitude to facile acting, is caused by all the forementioned causes conjunct, and not by any one alone, viz. by God, and his Impress on a soul some way pre-disposed, and by the soul it self further disposed and excited by that Impress. But of Habits more anon.
And here because almost all our seeming difference dependeth on the question, What it is that is between Gods essence and mans act, which is the cause of our Act, or may be called grace (sufficient or effectual, more or less, &c.) I shall tell you how Alvarez handleth the question, and thereby further show you, that it is a thing unsearchable, and past mans knowledge, and though I satisfy my self with calling it an Impulse or Impress, or a Received energy or force or Influx, yet these are but general notions, and tell us not as to a distinct formal conception, What it is; And you shall see that the boldest disputers know no more.
And here because almost all our seeming difference dependeth on the question, What it is that is between Gods essence and mans act, which is the cause of our Act, or may be called grace (sufficient or effectual, more or less, &c.) I shall tell you how Alvarez handleth the question, and thereby further shew you, that it is a thing unsearchable, and past mans knowledge, and though I satisfie my self with calling it an Impulse or Impress, or a Received energie or force or Influx, yet these are but general notions, and tell us not as to a distinct formal conception, What it is; And you shall see that the boldest disputers know no more.