A26883:2274
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
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.
§. 26. Mans not believing, not knowing, not loving, not obeying, not desiring, trusting, fearing, &c. being the far greatest part of the sins of his life*, we see by this are not at all of God.
- *Which made the worthy Bishop Usher dye with these words, as his last, [But Lord, in special forgive my ••• of omission.]
§. 27. Though multitudes of positive Acts of sin do follow such omissions, (and go before some of them;) yet they being not sinful as Acts, but as Disordered (against the Rule and End, and upon undue objects, and especially comparatively▪ preferring the wrong object before the right) it seemeth that in their first instances they are all Omissive, and Positive in the second only: which maketh the Schoolmen so commonly say that sin is a Privation.
§. 27. Though multitudes of positive Acts of sin do follow such omissions, (and go before some of them;) yet they being not sinful as Acts, but as Disordered (against the Rule and End, and upon undue objects, and especially comparatively▪ preserring the wrong object before the right) it seemeth that in their first instances they are all Omissive, and Positive in the second only: which maketh the Schoolmen so commonly say that sin is a Privation.
§. 28. Yet the Moral formal Relation of sin, is not only Privative, but a Positive Disobedience or Disconformity: And so as Quid Morale formaliter—sin hath as much Relative being as Duty hath, viz. 1. As contra Legem significantem, 2. Contra Voluntatem Dei significatam; 3. Et contra J Divini Dominii Imperii & Amoris.