A26883:430
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.
181. When Dr. †Twice with Bradwardine *about the definition of freewill, (which positis omnibus ad agendum requisitis potest agere vel non agere) limiteth [omnibus] to second causes, Annatus playeth upon his oversight, as if he said that [Agere posset voluntas sine requisitis ex parte causae primae.] But no doubt Dr. Twice meant the limitation as to the non-agere only: and that with the explication [non quasi motio Divina sit inter ejusmodi prae-requisita quae voluntatem creatam indifferentem relinquat.] Though indeed we cannot imagine that the causae secundae should operate and ponere omnia ad agendum requisita sine prima. And we may well say indeed that Voluntas potest non agere, if the second cause only do its part, when non potest omnino agere. This therefore should be better opened.
181. When Dr. †Twisse with Bradwardine *about the definition of freewill, (which positis omnibus ad agendum requisitis potest agere vel non agere) limiteth [omnibus] to second causes, Annatus playeth upon his oversight, as if he said that [Agere posset voluntas sine requisitis ex parte causae primae.] But no doubt Dr. Twisse meant the limitation as to the non-agere only: and that with the explication [non quasi motio Divina sit inter ejusmodi prae-requisita quae voluntatem creatam indifferentem relinquat.] Though indeed we cannot imagine that the causae secundae should operate and ponere omnia ad agendum requisita sine prima. And we may well say indeed that Voluntas potest non agere, if the second cause only do its part, when non potest omnino agere. This therefore should be better opened.
- †Twiss. de Scient. Med. l. 2. c. 3. p. 265. Annat. de Scient. Med. Disp. 1. c. 6. §. 5. p. 135.
- *Vid. Bradward. l. 3. c. 10, 11. & passim.