A26883:3560
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.
The first Crimination.
1. The Calvinists deny sufficient Grace, *and so make all men that are damned to suffer for mere Impossibilities, having no Grace to enable them to escape Sin or Misery; And consequently that Adam's sin only was avoidable, for which all the World is cast into a necessity of sinning, and none but a few elect ones have ever had so much as the possibility of any true remedy. Yea many of them deny that Adam himself had sufficient Grace.
1. The Calvinists deny sufficient Grace, *and so make all men that are damned to suffer for meer Impossibilities, having no Grace to enable them to escape Sin or Misery; And consequently that Adam's sin only was avoidable, for which all the World is cast into a necessity of sinning, and none but a few elect ones have ever had so much as the possibility of any true remedy. Yea many of them deny that Adam himself had sufficient Grace.
- *By sufficient Grace is meant that by which a man may be saved, and without which he cannot, in q. Vasqu. in 1. Tho. q. 23. disp. 97. c. 1. 1. Some ▪say that to some men for former sin, God penally denieth Grace sufficient for Faith and Repentance: So Tostat. in Mal. 4. q. 12. Greg. Armin. 1. d. 46. qu. unica Cajet. in Joh. c. 19. Roffens. Contr. Luther. ar. 26. Tapper. in art. 7. pag. 254. Henric. quodl. 8. q. 5. 2. Others say, that auxilium sufficiens is offered to all, and denied to no man in this life, how obdurate hour, which Vasq. in 1. Tho. q. 23. d. 98. c. 3. saith is the commoner Opinion of the Schools: Ita Adrian. in 4. q. 1. de poenit. Sotus de nat. & gra. c. 18. Driedo de Red. c. 3. & 5. Vega in Conc. Trid. l. 13. c. 13, &c. But Vasquez saith, cap. 5. That ad poenitentiam & ad fidem, it is non omnibus momentis, sed certis temporibus datum. They commonly agree to Augustines words, though none know just how God changeth Wills, Certum est nos velle cum volumus sed ille facit ut velimus bonum.—Et certum est nos facere cum facimus, sed ille facit ut faciamus, praebendo vires efficacissimas—De Grat. & lib. arb. l. c. 16. &c. 17. Ut vlimus sine nobis operatur. These words put his Expositors hard to it. And Vasquez saith, That ut is here put finally, and the meaning is that to make us willing, he giveth us (without us) his preventing or operating Grace, or as Greg. his impulse: And if it mean any more it cannot be true: For doubtless man is the Agent or Willer when he willeth. So li. 1. ad Simplician. q. 2. Aliter Dus praestat ut velimus, aliter praestat quod voluerimus. Ut velimus enim & suum esse v luit & nostrum: Suum vocando, nostrum sequendo quod autem voluerimus solus praestat; id est, posse bene agere & semper beate videre,] where the words also are obscure: but Vasquez noteth, that here the [ut] is not final as before; and that [Voluerimus] is not preterpefect tense, but the future tense: as the following words explain it: else he should contradict himself. Et de Eccles. dogm. c. 21. Manet ad qurndam salutem rbitrii libertas; sed admonent prius Deo, & invitante ad salutem, ut vel eligat, vel sequatur: Et initium salutis nostra Deo miserante habemus: ut acquiescamus saluti-erae inspirationi nostra potestatis est.