A26883:2662
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.
§. 44. Either you suppose that God doth all that he can do, or not. If yea, then you suppose that he cannot (nor ever could) make any one Creature, Worm, or Grass, more or less, greater or smaller, sooner or later, or otherwise, than he doth: which few will believe: (It being not for want of Power, but through perfection of Wisdom and freedom of Will that he doth no more.) But if God can make one creature more, or one Motion more, and yet doth not, I ask Whether you dare call that non-agency by the name of Idleness or deficiency? If not, why should the Non-causation of sinful Volitions in specie morally, or the leaving free-will to its own determination, be so called? Not to make more creatures, or more physical motion, or not to give more Grace and Glory, is as much a non-agency as not to determine a sinning Will.
§. 44. Either you suppose that God doth all that he can do, or not. If yea, then you suppose that he cannot (nor ever could) make any one Creature, Worm, or Grass, more or less, greater or smaller, sooner or later, or otherwise, than he doth: which few will believe: (It being not for want of Power, but through perfection of Wisdom and freedom of Will that he doth no more.) But if God can make one creature more, or one Motion more, and yet doth not, I ask Whether you dare call that non-agency by the name of Idleness or deficiency? If not, why should the Non-causation of sinful Volitions in specie morali, or the leaving free-will to its own determination, be so called? Not to make more creatures, or more physical motion, or not to give more Grace and Glory, is as much a non-agency as not to determine a sinning Will.
§. 45. As to all Mr. Sterry's Reasons against Free-will, they are so Rhetorically rather than Logically delivered, that I think it not meet to trouble the Reader with any further answer of them, or to suppose them to have any more strength than those that other men plainlier have delivered.