A26883:980
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.
640. The Arminians grossly err, if he cite them justly, Remonst. in Script. Synod. art. 1. p. 202. saying that God may predetermine and pre-ordain the obstinate and rebellious to sin by his penal judgement, and yet those sins are not be reckoned to them for sins, nor increase their guilt: unless the word [sin] be used equivocally: For to have sin and no sin, are contraries. Whether God determine Idiots and Madmen to those acts which would be sin in others, as he doth Brutes, I leave to others.
640. The Arminians grosly erre, if he cite them justly, Remonst. in Script. Synod. art. 1. p. 202. saying that God may predetermine and pre-ordain the obstinate and rebellious to sin by his penal judgement, and yet those sins are not be reckoned to them for sins, nor increase their guilt: unless the word [sin] be used equivocally: For to have sin and no sin, are contraries. Whether God determine Ideots and Madmen to those acts which would be sin in others, as he doth Bruits, I leave to others.
641. I am weary of pursuing this ungrateful dispute. As to his controversy 1against Camero cap. 22. Whether God will Justice and holiness because it is good, or whether it be good because God willeth it? It troubleth me to read bitter and tedious disputes about that which one easy distinction putteth past all controversy. Of things ad extra Gods will is first the efficient, and then the ultimate end, as is oft said: Gods will as efficient giveth first the Being and then the Order to all things: or else they could never be what they are. All created Justice and Holiness is such, that is, Good (for Goodness is their essence) because Gods efficient will made them so: And then Gods final will taketh complacency in them or Loveth them because they are so. But if they talk of Goodness or Justice, &c. as it is in God, there is in him no effect and so no cause of himself or any thing in himself.
641. I am weary of pursuing this ungrateful dispute. As to his controversie