A26883:922
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.
610. To Aquin. that saith Malum non est appetibile he saith, that Malum moris quod opponitur bono, est proprium uniuscujusque; meum malum bono meo—Though the sin of a man willing that which is forbidden him be his sin,—yet it followeth not that God may not will this Evil of another: The Reason is, because it is not forbidden to God to will it: wherefore though it be evil and dishonest in man to will it to whom it is forbidden, yet not to God—And seeing that Moral Evil or sin is summè conducibile, chiefly or most conducible to make way to represent ⟨p. 100⟩Gods Goodness, this abundantly sufficeth to prove it desirable to God—We say that this evil which we affirm to be willed of God, is not at all evil as it is objected to the will of God, but as to the will of the creature, being forbidden the creature, but not forbidden God.
Answ. Shall we preach thus to the people? Will this Doctrine convert souls to repentance or faith in Christ? 1. The question is not, Whether to will sin be sin in God? But Whether he will and cause the sin of man? which you sadly assert.
2. Gods Glory is our End, and to forbear things prohibited is but the means: If sin conduce as much as Christ and Holiness to Gods Glory, why may we not desire it sub ratione medii, though not as praeceptum? We must desire that which is most conducible to Gods Glory.