A26883:2106
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 as for your Accidents of Actions, if you mean Relations, it is their fundamentum that we are questioning. The extrinsic denomination is founded in Relation, or else it's Causeless. In a word, Man by Common Influx can determine his own will to go this way rather than that, and also not to go, and this without a further physical predetermining premotion of God.
And as for your Accidents of Actions, if you mean Relations, it is their fundamentum that we are questioning. The extrinsick denomination is founded in Relation, or else it's Causeless. In a word, Man by Common Influx can determine his own will to go this way rather than that, and also not to go, and this without a further physical predetermining premotion of God.
§. 13. But here let the Reader note, that when he maketh Moral Good and Evil no species of Actions, but an extrinsic denomination (which is true, abstracting the relation from the fundamental difference of the Acts), and maketh God the Naturally necessitating Cause of all that is physical in the acts, he maketh God equally the necessitating prime Cause of Good and Evil, which are but relations resulting from the specified acts.
§. 13. But here let the Reader note, that when he maketh Moral Good and Evil no species of Actions, but an extrinsick denomination (which is true, abstracting the relation from the fundamental difference of the Acts), and maketh God the Naturally necessitating Cause of all that is physical in the acts, he maketh God equally the necessitating prime Cause of Good and Evil, which are but relations resulting from the specified acts.
§. 14. He addeth [If God move the will it is to that same act which it doth, or to another. If to another, why should it be said that God moved it to that which is not done rather than that which is done, when we speak not of moral, but necessary physical motion?] Answ. The Particle [To] doth cheat you by ambiguity. 1. As [to] noteth, the effect, of God alone, it is [to] the Impress which he maketh on the soul; which effect he still obtaineth, which urgeth it towards its own act. 2. The same I say if [to] signify an absolutely intended end. 3. But if [to] signify the natural tendency of Gods Impulse as to an effect possible and desirable, yea, and due by command from the subordinate cause (mans will,) then it was [to] our act of repentance, faith, duty, that God moved us: That is, he gave us that Power, and necessary influx by which it might and ought to have been done by us.