A26883:2014
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.
And can all this give any man a formal conception, what it is, which he calleth, aliquid incompletum, and Motio Virtuosa? We know not what the Vis projectis impressa is in corporeals: And can we tell how spirits, and how the God of spirits maketh his Impressions? or what the word Impression or Motion here signifieth? We know that we know it not if we know what we know and know-not. And why is it called Motio Virtuosa? Virtus he maketh a quality: It is no quality, and yet Virtuosa. Omnis motio est Actio. Is it Actio Increata? Then it is God himself; which he denieth, and speaketh of somewhat between God and mans Act. Is it Actio creata? Then it is a Modus Agentis, for so is every Action, as such, as distinct from its effect in patient. And if so, it cannot be modus Dei; for then it is Ipse Deus: And if it be modus hominis, it is either homini• agentis vel patientis; If the first, then it is mans Action: If the second, it is formally no action: For modus patientis is passio; though many would confound action and passion with saying after their Masters, that Actio est in patiente, which is equivocation.
And can all this give any man a formal conception, what it is, which he calleth, aliquid incompletum, and Motio Virtuosa? We know not what the Vis projectis impressa is in corporeals: And can we tell how spirits, and how the God of spirits maketh his Impressions? or what the word Impression or Motion here signifieth? We know that we know it not if we know what we know and know-not. And why is it called Motio Virtuosa? Virtus he maketh a quality: It is no quality, and yet Virtuosa. Omnis motio est Actio. Is it Actio Increata? Then it is God himself; which he denyeth, and speaketh of somewhat between God and mans Act. Is it Actio creata? Then it is a Modus Agentis, for so is every Action, as such, as distinct from its effect in patiente. And if so, it cannot be modus Dei; for then it is Ipse Deus: And if it be modus hominis, it is either homini• agentis vel patientis; If the first, then it is mans Action: If the second, it is formally no action: For modus patientis is passio; though many would confound action and passion with saying after their Masters, that Actio est in patiente, which is equivocation.