A26883:574
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.
312. IV. The Immanent and Transient acts, I need say no more of.
313. V. But Divines use to omit the next distinction (of Transient 1acts) so much, that few of them let you know, whether that which is but Objectively Transient, be numbered by them with Immanent or with Transient acts. Briefly, 1. As Gods Will is the first efficient, and with his Wisdom and Executive Power doth effect ad extra, it is effectively Transient, (though Essentially Immanent in it self.) 2. But as Gods Will is (as aforesaid) the Final Cause or End of all things, and willeth things only Complacentially, supposing all that is Complacent to be Existent (in esse reali, vel in esse cognito) so is it only Objectively Transient, and not effectively; and therefore by many is numbered with Immanent acts. And as God may be said to know and will the creature in himself, and to Love the Idea of it in himself, the phrase is not to be blamed: But as the Creature in it self considered by fore-knowledge or present knowledge (if we may so distinguish) is the object, it seemeth unfit to call the act Immanent, though it do nihil ponere (vel efficere) in objecto.
313. V. But Divines use to omit the next distinction (of Transient 1acts) so much, that few of them let you know, whether that which is but Objectively Transient, be numbred by them with Immanent or with Transient acts. Briefly, 1. As Gods Will is the first efficient, and with his Wisdom and Executive Power doth effect ad extra, it is effectively Transient, (though Essentially Immanent in it self.) 2. But as Gods Will is (as aforesaid) the Final Cause or End of all things, and willeth things only Complacentially, supposing all that is Complacent to be Existent (in esse reali, vel in esse cognito) so is it only Objectively Transient, and not effectively; and therefore by many is numbred with Immanent acts. And as God may be said to know and will the creature in himself, and to Love the Idea of it in himself, the phrase is not to be blamed: But as the Creature in it self considered by fore-knowledge or present knowledge (if we may so distinguish) is the object, it seemeth unfit to call the act Immanent, though it do nihil ponere (vel efficere) in objecto.