A26883:918
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.
Answ. 1. We stick not on one mans Authority; God holdeth not his Holiness and the Church its Religion on Augustine's authority. 2. Augustine hath ten times more plain enough for what I hold: See the places cited in Paul. Eiren. Triad. Patrum. 3. He knew it's like that Estius and many more expound Augustine's words as terminating Gods Volition on his own permission, and not on the sin, or fieri. 4. I think plainly that Augustine there spake not of inward Volitions, but outward Acts, and that not as Agentis but in passo or the effects. And so it is true, that no murder, theft, treason, or other effect is produced in the world, but what God positively decreeth shall be produced, either by doing some effects himself (as drowning the world,) or permitting sinners to do them, while he causeth not their act but the Receptivity of the Passum, and so the effect, &c.
Answ. 1. We stick not on one mans Authority; God holdeth not his Holiness and the Church its Religion on Augustines authority. 2. Augustine hath ten times more plain enough for what I hold: See the places cited in Paul. Eiren. Triad. Patrum. 3. He knew it's like that Estius and many more expound Augustines words as terminating Gods Volition on his own permission, and not on the sin, or fieri. 4. I think plainly that Augustine there spake not of inward Volitions, but outward Acts, and that not as Agentis but in passo or the effects. And so it is true, that no murder, theft, treason, or other effect is produced in the world, but what God positively decreeth shall be produced, either by doing some effects himself (as drowning the world,) or permitting sinners to do them, while he causeth not their act but the Receptivity of the Passum, and so the effect, &c.
609. Pag. 194. Retorting on Aquin. he thus argueth Because God doth will his own Goodness, therefore it is necessary that God will that sin be done, he permitting it. For it is not to will his essential Goodness, which needeth no acquisition, but he willeth to manifest his Goodness. But the evil of sin is not opposite to the manifesting of Gods Goodness: Yea nothing is more *conducible to it than this; I say to the manifesting of Gods Goodness by way of mercy in sparing or by way of Justice in punishing.