A26883:1236
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.
But in your instance of a Servant deserving his wages, you seem to look at Commutative Justice, when we have to do only with governing (Paternal) Justice: And you should have remembered that if the Servant do not his Work, in order of governing Justice, it is his crime: And if he have no fault, he hath no fault of Omission: And he that hath no Sin of Omission hath done all his Duty, and so deserved the Reward. As for Adam. 1. In the first instant of his life he was bound to no present Duty, before he could do a moral Act. 2. But afterward I think he merited in tantum & pro tempore; and had not the Condition of the Promise been of further extent than one act, he had merited life: But a Reward for a years Duty is not merited by an hours.
But in your instance of a Servant deserving his wages, you seem to look at Commutative Justice, when we have to do only with governing (Paternal) Justice: And you should have remembred that if the Servant do not his Work, in order of governing Justice, it is his crime: And if he have no fault, he hath no fault of Omission: And he that hath no Sin of Omission hath done all his Duty, and so deserved the Reward. As for Adam. 1. In the first instant of his life he was bound to no present Duty, before he could do a moral Act. 2. But afterward I think he merited in tantum & pro tempore; and had not the Condition of the Promise been of further extent than one act, he had merited life: But a Reward for a years Duty is not merited by an hours.
§. 40. M. S. There is a medium between just and unjust: He was nonjustus; He was not actually just, though habitually: He had done nothing for which the Law could justify him: else why did he not live for ever?
§. 40. M. S. There is a medium between just and unjust: He was nonjustus; He was not actually just, though habitually: He had done nothing for which the Law could justifie him: else why did he not live for ever?