A26883:1142
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 Second Part. OF GODS GOVERNMENT, AND MORAL WORKS. › A PREMONITION.
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.
§. 2. M. S. The reason of special government is, That man is causa consilip; Though as he desireth and seeketh good in general, he is but a natural Agent: And therefore Twice erreth in saying, that God jay punish an innocent man, because he may afflict a beast.
§. 2. M. S. The reason of special government is, That man is causa consilip; Though as he desireth and seeketh good in general, he is but a natural Agent: And therefore Twisse erreth in saying, that God •iay punish an innocent man, because he may afflict a beast.
Ans. 1. By causa consilio he meaneth a rational free Agent, having an Intellect and Free-will; This indeed maketh and proveth man a subject made to be morally governed. But when he had laid all his stress on this Free-will under the name of causa consilio, he went too far in seeming with Gibieuf (whom he citeth and followeth as his great Light▪) to confine the name of true liberty to the Amplitude and Holiness of the Will, which is another kind of Liberty: And (as Armatus truly saith) Gibieuf was fitter for a seraphic pious Discourse (in a Platonic strain) than for such Controversies. 2. As Rada and other Scotists well prove, there is no Act of the Will, even to good in general, which is not free, though some be necessary, and the inclination is natural and not free. 3. Yea he proveth, that there is no such thing as a Volition of any good ingenere, saving as the generical nature of good is found in some particular (in esse cognito.) 4. Twice was not so weak as to call that punishment ⟨p. 5⟩which is not for sin, but calleth it Affliction or Cruciatum only. And he speaketh not what God may do by his ordinate Will: But I think that you are in the right, and he in the wrong, because the very making us men, and so governed Subjects, is a declaration of Gods ordinate Will, not to make us miserable but for sin.
Ans. 1. By causa consilio he meaneth a rational free Agent, having an Intellect and Free-will; This indeed maketh and proveth man a subject made to be morally governed. But when he had laid all his stress on this Free-will under the name of causa consilio, he went too far in seeming with Gibieuf (whom he citeth and followeth as his great Light) to confine the name of true liberty to the Amplitude and Holiness of the Will, which is another kind of Liberty: And (as Armatus truly saith) Gibieuf was fitter for a scraphick pious Discourse (in a Platonick strain) than for such Controversies. 2. As Rada and other Scotists well prove, there is no Act of the Will, even to good in general, which is not free, though some be necessary, and the inclination is natural and not free. 3. Yea he proveth, that there is no such thing as a Volition of any good ingenere, saving as the generical nature of good is found in some particular (in esse cognito.) 4. Twisse was not so weak as to call that pnishment