A26883:1084
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
The First Part: OF THE NATURE, KNOWLEDGE, WILL AND DECREES of GOD,… › Section 24: On the other side.
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.
But note, that as to the first part of Reprobation, non velle dare gratiam, Scotus, Mayro, &c. hold it to be nothing, or no act at all.
702. And what D'Orbellis next addeth of Bonaventure setteth us at no further odds. [Bonav. dicit quod licet non sit aliqua ratio Causalis, seu meritoria, praedestinationis à parte praedestinati, (quia siquis posset de condigno mereri primam gratiam, tunc Gratia non esset Gratia) Potest tamen esse aliqua ratio congruitatis & condeoentiae praedestinationis; Non quantum ad significatum quod est Volitio Divina, sed quantum ad Connotatum quod est Gratia & Gloria. Potest enim dici quod Deus praedestinat istum proper praevisionem bonorum operum ut aliquo modo sunt à libero arbitrio: Licet enim Gratificatio vel Justificatio sit principaliter à Divina Voluntate, hoc tamen est cum cooperatione & praeparatione liberi arbitrii; quia ut Aug. Qui fecit te sine te non justificabit te sine te. Unde cum peccator facit quod in se est, meretur de congruo justificari, seu secundum quid, ex condecentia Divinae liberalitatis.]
But the true meaning of this is no more than Protestants commonly hold, that God giveth special Grace usually to such only as are prepared for it by more common Grace; and so this preparation is quid praevisum in Gods decree, but no Cause of his Act of Volition or decree.