A26883:935
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.
614. Next he insulteth over Aquinas twice, as unhappy and vain in his censures, with a Magna est Veritas & praevalebit: laborare potest, vinci non potest: And argueth that because ex permissione infallibiliter sequitur peccatum, therefore to permit sin is the same as to will that sin shall be ipso permittente.
Answ. 1. It's pity that sin should have so good an Advocate, and Gods Holiness so good an Adversary, through mistake. And that so unhappy a Cause should be managed so confidently and triumphantly, though it's well that it's done so weakly. 2. The falsehood of his assertion about permission as general I have opened before. 1. Three sorts of things may be said to be Not hindered (which is all that Permission signifieth.) 1. Things bent to a certain motion, 1. By Natural inclination (as a Stone in the Air to descend) 2. Or by Moral Vitiosity, as the Will of a wicked man. 2. Things merely indifferent; (1. Naturally, as some think the Air is to motion: 2. Morally: as suppose a Will such, to Good or Evil.) 3. Things averse to that Motion (as 1. Naturally a Stone to ascend, 2. Morally, as the will of an Angel or Saint to hate God, or the will of ⟨p. 102⟩a wicked man to Love him.) Also you must distinguish between Not-hindering at all, and not hindering effectually.
Answ. 1. It's pity that sin should have so good an Advocate, and Gods Holiness so good an Adversary, through mistake. And that so unhappy a Cause should be managed so confidently and triumphantly, though it's well that it's done so weakly. 2. The falshood of his assertion about permission as general I have opened before. 1. Three sorts of things may be said to be Not hindered (which is all that Permission signifieth.) 1. Things bent to a certain motion, 1. By Natural inclination (as a Stone in the Air to descend) 2. Or by Moral Vitiosity, as the Will of a wicked man. 2. Things meerly indifferent; (1. Naturally, as some think the Air is to motion: 2. Morally: as suppose a Will such, to Good or Evil.) 3. Things averse to that Motion (as 1. Naturally a Stone to ascend, 2. Morally, as the will of an Angel or Saint to hate God, or the will of ⟨p. 102⟩