A26883:841
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.
553. The same Ockam Quodl. 1. qu. 20. Utrum actus exterior habeat propriam bonitatem vel malitiam moralem? even as dependent on the Will? And he denieth it against Scotus who affirmeth it: I will not trouble the Reader with their reasonings; not doubting but Ockam erred, and that it's true, 1. That no exterior act is Morally good or evil primarily, 2. But that secondarily and participatively as it is voluntary, there is a morality in the acts. Words, and deeds, and passions are under Law next to the Will, and in dependence on it. As the body conjunct with the soul is a secondary part of the man, so are our exterior acts of sin.
553. The same Ockam Quodl. 1. qu. 20. Utrum actus exterior habeat propriam bonitatem vel malitiam moralem? even as dependent on the Will? And he denyeth it against Scotus who affirmeth it: I will not trouble the Reader with their reasonings; not doubting but Ockam erred, and that it's true, 1. That no exterior act is Morally good or evil primarily, 2. But that secondarily and participatively as it is voluntary, there is a morality in the acts. Words, and deeds, and passions are under Law next to the Will, and in dependance on it. As the body conjunct with the soul is a secondary part of the man, so are our exterior acts of sin.
554. The conceit that making sin a mere nothing, doth seem to justify God as not Causing it, is a mere vanity. For, 1. It justifieth the sinner more; who no more is the Cause of nothing than God. 2. Either man is able to do that Something or Act which sin is the privation of, without any other Power than he hath, or not. If he be, then even the ⟨p. 88⟩Act of sin is not imputable to God: If he be not, then every sin is like our not making of a Sun, or Moon, or World: which if it be a culpable defect, they make God the first deficient.
554. The conceit that making sin a meer nothing, doth seem to justifie God as not Causing it, is a meer vanity. For, 1. It justifieth the sinner more; who no more is the Cause of nothing than God. 2. Either man is able to do that Something or Act which sin is the privation of, without any other Power than he hath, or not. If he be, then even the