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,…

I. That which God doth in second causes, by which these act, is, Aliquid habens esse quoddam incompletum, per modum quò colores sunt in aere, & virtus artis in instrumento artificis—It is Aliquid incompletum & transiens cum ipsa operatione. (Are you ever the wiser for all this?) II. Hoc ens incompletum praevium actioni causae secundae producitur in illa effective à solo Deo, & nullo modo dependet efficienter ex influx• ipsius causae secundae. And therefore herein the will is passive, though not in its own Act, (as he falsely affirmeth Luther to assert; for what can act and not be active?) III. When second causes, natural or supernatural, have by their inherent form, sufficient Active virtue, per modum actus primi, proportioned with the effect, then Gods premotion is not a Quality but proprio vocabulo dicitur, Motio Virtuosa, by which the universal cause maketh the second actually operate, according to its proper mode: Therefore it is not a Habit or disposition or natural power. ⟨p. 28⟩IV. Yea in Imperfect supernatural acts (as fear of hell) which go before habits, and by preventing grace are elevated to the acts, it is not a Quality, but Motio Dei virtuosa by which they are done; and is of the same sort with that which causeth acts from habits. V. This previous Motion is Really distinct from the operation of the second cause—and is not our act it self; but is immediately from God. (Which he useth many arguments to prove.)

I. That which God doth in second causes, by which these act, is, Aliquid habens esse quoddam incompletum, per modum quò colores sunt in aere, & virtus artis in instrumento artificis—It is Aliquid incompletum & transiens cum ipsa operatione. (Are you ever the wiser for all this?) II. Hoc ens incompletum praevium actioni causae secundae producitur in illa effective à solo Deo, & nullo modo dependet efficienter ex influx• ipsius causae secundae. And therefore herein the will is passive, though not in its own Act, (as he falsly affirmeth Luther to assert; for what can act and not be active?) III. When second causes, natural or supernatural, have by their inherent form, sufficient Active virtue, per modum actus primi, proportioned with the effect, then Gods premotion is not a Quality but proprio vocabulo dicitur, Motio Virtuosa, by which the universal cause maketh the second actually operate, according to its proper mode: Therefore it is not a Habit or disposition or natural power.