A26883:242
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.
23. II. And the Formal Conceptus [VITA] must it self be conceived of in this Threefold inadequate Conception; 1. *Potentia-Actus, 2. Intellectus, 3. Voluntas. I call the first Potentia-Actus, to avoid Concretes, and to signify, that as God hath no Potentia Passiva, so his Potentia-Activa is not an idle cessant Power, but in perpetual perfect Act; and that Act is a most Powerful-Act: so that neither Potentia alone, nor Actus alone, but both together, are our best Conception of this first Principle in the Deity. And I take it for granted, that even in Mans soul, the Potentia-Vitalis Activa, the Intellect and Will, are not as Thomas thought Accidents, but the formal essence of the soul, as the Scotists and Nominals better say; And I have largely elsewhere proved, and therefore stand not here upon it.
23. II. And the Formal Conceptus [VITA] must it self be conceived of in this Threefold inadequate Conception; 1. *Potentia-Actus, 2. Intellectus, 3. Voluntas. I call the first Potentia-Actus, to avoid Concretes, and to signifie, that as God hath no Potentia Passiva, so his Potentia-Activa is not an idle cessant Power, but in perpetual perfect Act; and that Act is a most Powerful-Act: so that neither Potentia alone, nor Actus alone, but both together, are our best Conception of this first Principle in the Deity. And I take it for granted, that even in Mans soul, the Potentia-Vitalis Activa, the Intellect and Will, are not as Thomas thought Accidents, but the formal essence of the soul, as the Scotists and Nominals better say; And I have largely elsewhere proved, and therefore stand not here upon it.
- *It is a great dispute with the Schoolmen, Whether Gods Power be any thing but his Intellect and Will: that is, a necessary distinct conceptus inadaequatus of God? (For he is one simple essence.) Durand. 1. d. 38. q. 1. justly affirmeth it: Vasqu. in 1. Tho. q. 23. d. 102. c. 2. saith, Haec sententia no•null is recentioribus mirum in modum probatur: yet he is against it; (though Suarez be for it). But it is partly by misconceiving of the Potentia Vital is in man, as if it were only Executive ad extra, or in the inferior faculties; and partly on such frivolous reasons as tend also to a denial of his Intellection and Volition. Methinks, they that acknowledge Gods Understanding and Will to be analogically so called (mans being the first which the word signifieth though Gods infinitely more excellent) should on the same reason grant, that Vita & Potentia activa are terms as applicable to God: For which denomination many reasons and cogent may be given: And I am sure the language of the Scripture and our Creed will warrant this conception.