A26883:2119
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.
§. 2. That which is a Power but hypothetically on Condition of something not existent, especially not in our power it self, is no power properly and univocally, but equivocally only. As to say, I am able to leap to Heaven if God will Cause it: I am able to lift a thousand pound with sufficient help which I have not: I am able to see if I had light: or to see a Phoenix if there were such a thing: or I am able to will or move with Gods necessary predetermining premotion (say some) which I have not. None of this is a true Power ad hoc. But to constitute a formal Power, it is necessary that I have all things, without which I cannot do the act.
§. 3. It is a contradiction to say that when a man hath the true Power to believe, yet he cannot do the Act, *without further premotion: which is to say, He that can believe, cannot believe. The Power connoteth the Possibile.
- *As Jansenius and Dr. Twice do, in making more absolutely necessary to it.As Jansenius and Dr. Twisse do, in making more absolutely necessary to it.
§. 4. †The true Natural Power of Intellection and Volition, every man hath as a man: And when God, Christ, Heaven are brought to us with all the Conditions necessary to Objects of Intellect and Will, we have formal power to understand and will them, in this Natural sense. What is necessary to the Being of an Object, and Revelation, I desire the Reader to see distinctly opened by me, in a small tract called, The Certainty of Christianity without Popery.