A27035:878
A second true defence of the mere nonconformists against the untrue accusations, reasonings, and…A second true defence of the meer nonconformists against the untrue accusations, reasonings, and…
A second true defence of the mere nonconformists against the untrue accusations, reasonings, and history of Dr. Edward Stillingfleet ... clearly proving that it is (not sin but) duty 1. not wilfully to commit the many sins of conformity, 2. not sacrilegiously to forsake the preaching of the Gospel, 3. not to cease public worshipping of God, 4. to use needful pastoral helps for salvation ... / written by Richard Baxter ... ; with some notes on Mr. Joseph Glanviles Zealous and impartial Protestant, and Dr. L. Moulins character.A second true defence of the meer nonconformists against the untrue accusations, reasonings, and history of Dr. Edward Stillingfleet ... clearly proving that it is (not sin but) duty 1. not wilfully to commit the many sins of conformity, 2. not sacrilegiously to forsake the preaching of the Gospel, 3. not to cease publick worshipping of God, 4. to use needful pastoral helps for salvation ... / written by Richard Baxter ... ; with some notes on Mr. Joseph Glanviles Zealous and impartial Protestant, and Dr. L. Moulins character.
London: printed for Nevil Simons, 1681
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.
§. 14. It irketh me to repeat, but you constrain me: Scotus and Ockham (and then I need not say how many more) confute Aquinas at large for calling Sacraments so much as instruments giving Grace, as he explaineth it; And so doth Pet. Aliaco Camera•. briefly in 4. q. 1. B. C. concluding that Sacraments are no Causes of Grace properly, but improperly, because Deus in sacramentis ordinavit sic agere, non quod ipsa sacramenta agant—And that a sacrament neither by its own virtue, nor by any virtue given it, is any proper efficient cause of any disposition ⟨p. 161⟩in the soul previous to grace, or of grace it self, but a condition sine qua non, dispositiv, improperly called Causa dispositiva Moralis, non effectiva sed receptiva: Yet they grant also a Moral objective causality, by signification.
§. 14. It irketh me to repeat, but you constrain me: Scotus and Okam (and then I need not say how many more) confute Aquinas at large for calling Sacraments so much as instruments giving Grace, as he explaineth it; And so doth Pet. Aliaco Camera•. briefly in 4. q. 1. B. C. concluding that Sacraments are no Causes of Grace properly, but improperly, because Deus in sacramentis ordinavit sic agere, non quod ipsa sacramenta agant—And that a sacrament neither by its own virtue, nor by any virtue given it, is any proper efficient cause of any disposition ⟨p. 161⟩in the soul previous to grace, or of grace it self, but a condition sine qua non, dispositiv, improperly called Causa dispositiva Moralis, non effectiva sed receptiva: Yet they grant also a Moral objective causality, by signification.
Brianson in 4. q. 1. fol. 6. concludeth (1. doc.) sacramenta non sunt graliae causa effectiva, sed solum per modum meriti per ea datur gratia, citing Ricardus, Scotus, Aureolus, Franc. Perusius, &c. against Thom. & Alexand. herein. Yet saith [Baptismus indiget fide, quae est dispositio & fundamentum omnium sacramentorum, vel in se ut in adultis, vel in alio ut in parvulis. Suarez de Legib. l. 9. c. 6. p. 748.