A26883:951
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.
620. He addeth [Obj. It sufficeth that God permit sin, (and not will it) Resp. But either the existency of sin infallibly followeth the Permission of it, or not: If not, Gods Intention may be frustrate: If yea, What matter is it, whether God will that sin shall be, he permitting, or s• permit it as that infallibly it will be? so we obtain either of these, it's all one to our cause of predestination.]
Repl. 1. If it be all one, take up with that agreement; and make •• further difference with them that grant you enough. 2. In case of ve•• meant Inclination to a sin, it would follow upon Gods total permission: (but God never totally permitteth sin.) But in other cases, it will not follow: that is, It is not a good consequence, that This or that sin will be done, because God doth no more to hinder it, than that which sometime hindereth it not. And yet Gods Intention is not frustrate: For •• will infallibly come to pass, from its proper cause, which God foreknoweth: And the consequence is good from his fore-knowledge. And is not that all one, as to the certainty of Gods intentions? 3. You phrase it as if sin followed Gods permission, as a deficient cause, or as that which cannot be otherwise, unless God do more to hinder it, and so we•• necessary thence necessitate consequentis (or as others call it necessitate •• tecedente) which is false, and oft denied by your self. 4. The very truth is, Permission is a word of so great ambiguity and laxity, as relating to so many sorts of Impedition, that it is but delusory with•• much distinguishing, to say sin will or will not follow it. If you restra• it to a non efficaciter impedire, as is usual, it taketh not away the amb• guity much. For still the question is, What must make it effectual, unless you call any impedition effectual meerly ab eventu, whatsoever it be it self.