A26883:2439
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 in this sense I conceive it is that Scotus and others call God and man Causae partials, in that there is a certain proportion of premotion and help, which God as the first Cause of Nature and Grace, doth afford to man; And there is moreover a certain use of Gods help and Grace, beyond what God predetermineth man to, (as comparative to this object rather than that, &c.) which man can do, and is bound to do; Not independently or in co-ordination with God; but by the Power and Liberty which God only giveth and upholdeth, and affordeth him sufficient help to actuate. Now if man do this Part which is left to his liberty, the effect always followeth. If he do not, it may not follow, though God gave him that necessary help or grace or premotion which is commonly called sufficient. And when Scotus likeneth God and man, to two drawing a Boat, where the strength of both must concur, I believe he meant no more than I have said.
And in this sense I conceive it is that Scotus and others call God and man Causae partiales, in that there is a certain proportion of premotion and help, which God as the first Cause of Nature and Grace, doth afford to man; And there is moreover a certain use of Gods help and Grace, beyond what God predetermineth man to, (as comparative to this object rather than that, &c.) which man can do, and is bound to do; Not independently or in co-ordination with God; but by the Power and Liberty which God only giveth and upholdeth, and affordeth him sufficient help to actuate. Now if man do this Part which is left to his liberty, the effect alwayes followeth. If he do not, it may not follow, though God gave him that necessary help or grace or premotion which is commonly called sufficient. And when Scotus likeneth God and man, to two drawing a Boat, where the strength of both must concurr, I believe he meant no more than I have said.
1. All the Power is of God as the total first cause.