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,…

But I must not write a Logic for you: I am by this much remembered, that, as David saith, man walketh in a vain show or Image; when multitudes of nothings go for somethings, and fill up so much of his thoughts and life, and constitute so much of his Learning which he glorieth in.

But I must not write a Logick for you: I am by this much remembred, that, as David saith, man walketh in a vain shew or Image; when multitudes of nothings go for somethings, and fill up so much of his thoughts and life, and constitute so much of his Learning which he glorieth in.

C. But you have said nothing yet of the fifth, which is Modus Entis. And futurition may be reduced to that

B. A true modus entis is quid absolutum & reale, and the same that we call an Accident: And Gassendus chooseth to call Accidents, Modes or Qualities: And they are not really distinct from the ens cujus modi sunt, if they be intrinsical Modes or Accidents, (as quantity, quality, action, &c.) But they are small inadequate conceptions of the thing modified: not conceptions of its constitutive chief denominating part, but yet conceptions of quid entis, so that an entire perfect conception of the thing, would comprehend or include the conception of the Mode or Accident. So that they that deride the name of Pars accidentalis as put for Accidens, speak not always so good sense as they think they do. But such Accidents or Modes as are extrinsical to the thing, (as Clothes to the Body, Servants, Lands, Riches, Honours,) are not properly Modes and Accidents at all, but Adjuncts.

B. A true modus entis is quid absolutum & reale, and the same that we call an Accident: And Gassendus chooseth to call Accidents, Modes or Qualities: And they are not really distinct from the ens cujus modi sunt, if they be intrinsical Modes or Accidents, (as quantity, quality, action, &c.) But they are small inadequate conceptions of the thing modified: not conceptions of its constitutive chief denominating part, but yet conceptions of quid entis, so that an entire perfect conception of the thing, would comprehend or include the conception of the Mode or Accident. So that they that deride the name of Pars accidentalis as put for Accidens, speak not always so good sense as they think they do. But such Accidents or Modes as are extrinsical to the thing, (as Cloaths to the Body, Servants, Lands, Riches, Honours,) are not properly Modes and Accidents at all, but Adjuncts.