A26883:1097
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.
710. So that these mens way of freeing God from being the cause of sin is like Scotus his; As if (as I before made the similitude) a Father to try his Child's obedience, bids him lift up a Stone, which he cannot do of himself; and the Father holdeth his hand and joineth his strength, yet not ad ultimum posse, but with a purposed restraint so far that if the Child will not put forth his degree of strength, ⟨p. 134⟩it shall not be done. But who can comprehend the ways of Divinè concurse?
710. So that these mens way of freeing God from being the cause of sin is like Scotus his; As if (as I before made the similitude) a Father to try his Childs obedience, bids him lift up a Stone, which he cannot do of himself; and the Father holdeth his hand and joyneth his strength, yet not ad ultimum posse, but with a purposed restraint so far that if the Child will not put forth his degree of strength, ⟨p. 134⟩it shall not be done. But who can comprehend the wayes of Divinè concurse?
711. And it is to be noted, that when Aureolus argueth, that [if God immediately concur, either he determineth mans act, or man determineth Gods act, or neither; which are all absurd:] here Biel citeth Scotus as holding the third, and answering Neither, as no absurdity. But Greg. Arim. that seemeth to go higher, yet saith, [* Juxta modum loquendi arguentis dico quod Deus sequitur determinationem Voluntatis: non qu•• determinatio Voluntatis fit aliqua Entitas distincta à Voluntate & act• ejus, quia primo fiat à voluntate—nec intelligendo quod prius natura Viluntas agat actum quam Deus, proprie loquendo de priori natura: Quoniam tunc sequeretur quod posset illum agere, Deo non coagente.—Sed ad hunc sensum dico Deum sequi Determinationem Voluntatis; Quoniam ideo Deus agit illum actum, quia