A26883:2284
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.
Though somewhat be said of this, in the Conclusion of the second 1Part, I think meet to say more here, because I find that the not understanding it doth tempt many to unbelief, and others to hard repining disaffected atheistical thoughts of God.
THough somewhat be said of this, in the Conclusion of the second 1Part, I think meet to say more here, because I find that the not understanding it doth tempt many to unbelief, and others to hard repining disaffected atheistical thoughts of God.
- 1Jo. Major in 4. sent. d. 50. fol. 289. q. 1. inquit concl. 3. [Sive actus damnatorum dicantur mali, culp• vel peccata, non patientur aliquam poenam inflictam ratione illorum actuum: Quia non sunt in statu merendi & demerendi] sed addit [Signanter de poena inflicta loquor quae à culpa distinguitur, & ejus est reordinativa per cruciatum. De poena enim acta non est possibile dare culpam quin suam poenam habeat annexam, eo modo quo idem potest habere se.] Ipsa scilicet peccandi continuatio, est poenae & miseriae continuatio. Nec mihi probabile videtur, quod Demerendi ratio cessat apud inferos: Praemium quidem mereri non possunt; At quare non Poenam commereri sunt putandi? Nonne adhuc sunt subditi (etiam ipsi daemones) & sub quadam Lege? ide•que peccandi adhuc capaces? & nonne omne peccatum suâ naturâ meretur poenam? Ipsius scilicet Joh. Majoris ibid. Conclus. 1. Est, [Damnati habent multos malos actus in inferno libere.] An op•abilius sit damnàtum esse, an non esse, vide quae ibidem sequuntur, ubi concludit [Itaque tenco si daretur viro optio, vel non esse, vel esse in perpetua flamma, quod licitè posset vel alterutrum, eligendum est non esse: Nam minus malum habet rationem boni.] See Aureolus in 2. d. 31. a. 2. pag. 301. showing ten ways how one sin causeth another, and so multiplieth and continueth it self in the wicked.Jo. Major in 4. sent. d. 50. fol. 289. q. 1. inquit concl. 3. [Sive actus damnatorum dicantur mali, culp• vel peccata, non patientur aliquam poenam inflictam ratione illorum actuum: Quia non sunt in statu merendi & demerendi] sed addit [Signanter de poena inflicta loquor quae à culpa distinguitur, & ejus est reordinativa per cruciatum. De poena enim acta non est possibile dare culpam quin suam poenam habeat annexam, eo modo quo idem potest habere se.] Ipsa scilicet peccandi continuatio, est poenae & miseriae continuatio. Nec mihi probabile videtur, quod Demerendi ratio cessat apud inferos: Praemium quidem mereri non possunt; At quare non Poenam commereri sunt putandi? Nonne adhuc sunt subditi (etiam ipsi daemones) & sub quadam Lege? ideque peccandi adhuc capaces? & nonne omne peccatum suâ naturâ meretur poenam? Ipsius scilicet Joh. Majoris ibid. Conclus. 1. Est, [Damnati habent multos malos actus in inferno libere.] An opabilius sit damnàtum esse, an non esse, vide quae ibidem sequuntur, ubi concludit [Itaque tenco si daretur viro optio, vel non esse, vel esse in perpetua flamma, quod licitè posset vel alterutrum, eligendum est non esse: Nam minus malum habet rationem boni.] See Aureolus in 2. d. 31. a. 2. pag. 301. shewing ten wayes how one sin causeth another, and so multiplyeth and continueth it self in the wicked.