A26883:2559
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.
Ad XI. I. It seemeth to me a contradiction to say (as in the second branch of his distinction) that Homo potest Velle, and yet that aliud adhuc adjutorium necessarium est ut de facto velit. For necessarium est sine quo res esse non potest: Therefore the non potest is present wherever the necessarium is wanting. But if they talk only of a passive or obediential power, and say, [Man can believe because God can make him believe,] and so denominate man Able to do that, which they mean God is able to make him do, this is but to play with words.
II. His saying that now there is no sufficient grace, is before disproved, and by him not proved. That it is the same with that of the state of Innocency, ⟨p. 99⟩is vainly said: It is the same in general, as man is the same; and Intellect and will the same: But to be able to live without sin, and to be able to forbear one sin or to hear a Sermon, or do one commanded act, are not the same. And to hold none but this with Pelagius, is not all one as to hold this with a more special grace.
And that it is pernicious to the lapsed is rashly said: For in the reprobate it doth them no harm but good; and in the elect it tendeth to higher grace. And he mistaketh in saying that it supposeth nature sound: For if it were proved that nature without grace hath no good inclination, yet why may not unsound nature, receive grace ad posse? Is not that grace some cure of its unsoundness? and tends to more?