A26883:439
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.
190. And yet here, I mean but quoad specificationem actus: For quoad exercitium it may be omitted. 2. I confine it to simple Volition, which may consist with †Comparate Nolition of the same thing.
- †The common doctrine that Election or comparate Volition is only de Mediis, is false: No one thing is necessarily our end. God is refused by the wicked: Felicity may be refused if put in competition with pub-lick good or Gods will. He is a Beast that would not choose to be annihilated, rather than the World or Kingdoms should be annihilated. But the simple Volition here is necessary.The common doctrine that Election or comparate Volition is only de Mediis, is false: No one thing is necessarily our end. God is refused by the wicked: Felicity may be refused if put in competition with pub-lick good or Gods will. He is a Beast that would not choose to be annihilated, rather than the World or Kingdoms should be annihilated. But the simple Volition here is neces•ary.
191. Some Habits are so strong, that (with the Concurrence of convenient objects and circumstances,) the Will doth never act against them; and though they do not absolutely necessitate, nor take away the Natural power ad contrarium, yet do they constantly procure that power to determine it self well or ill according to them, as resembling a Natural Inclination in some degree.
191. Some Habits are so strong, that (with the Concurrence of convenient objects and circumstances,) the Will doth never act against them; and though they do not absolutely necessitate, nor take away the Natural power ad contrarium, yet do they constantly procure that power to determine it self well or ill according to them, as resembling a Natural In•lination in some degree.