A26883:2030
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.
Si autem voluntas pro sua innata libertate fidem nolit amplecti, gratia excitans & praeveniens manet intra limites gratiae sufficientis, nec est efficax, quia voluntas non voluit fidem amplecti, cum potuisset.
II. The second is Durandus's way [Nullum esse necessarium Divinae voluntatis concursum ad actiones secundarum causarum, sed sa•is esse quod Deus eas produxerit in esse, & ipsas naturas, earúmque virtutes postmodum conservet.] But this is a partial recitation, for this sustentation of their Active Virtues is the same with an Universal Influx or Concurse to action as action, which Bellarmine is for. Read of this Ludov. à Dola.
III. *The third he saith, is attributed to Greg. Arim. Scotus and Gabriel, (great Wits, if any.) Cooperationem Divinam se tenere ex parte effectus, non Causae, h. e. Con•ursum Dei non determinare Voluntatem nostram, nec aliquid in illam imprimere aut operari, sed immediate influere in effectum, eumque producer illo ipso momento quo à voluntate nostra producitur: Ergo Deus non determinat Voluntarem nec Voluntas Deum: Nam uterque concursum libere adhibet, & si alter no••• concurrere, opus non fiet, sicut cum duo ferunt ingentem lapidem—Et licet simul operentur, tamen Deus operatur quia Voluntas operatur, non contra: (But this is partially recited, and it is true only of the effect: And his confutation is that then Graetia est pedissequa▪ Voluntatu: And why saith he not, God is pedissequus hominis, because he judgeeth men according to their works?)