A26883:1066
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
The First Part: OF THE NATURE, KNOWLEDGE, WILL AND DECREES of GOD,… › Section 24: On the other side.
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.
687. And note Bellarmines further explication [Of these acts▪ (saith he) the first is of the understanding, the second of the will, the third of the understanding, the fourth of the will, and the fifth of the understanding; and in that last the essence of predestination especially consisteth.]
688. Yea, cap. 15. whereas many distinguish predestination to faith or grace, from election to glory, and say that the latter is upon the foresight of faith as a condition, though the first be absolute, he opposeth them ⟨p. 129⟩and copiously laboureth to prove that election to glory is absolute without any foreseen condition in us, as well as that to grace: Though without something in us, we have not a Right to glory: Even (saith he) as if a Physician were sure that by such a Medicine he can cure a man, and so resolveth to give it him, the Medicine is the Cause that he is cured, but not that it was ascertained by the decree of the Physician before.
688. Yea, cap. 15. whereas many distinguish predestination to faith or grace, from election to glory, and say that the latter is upon the foresight of faith as a condition, though the first be absolute, he opposeth them ⟨p. 129⟩and copiously laboureth to prove that election to glory is absolute without any foreseen condition in us, as well as that to grace: Though without something in us, we have not a Right to glory: Even (saith he) as if a Physicion were sure that by such a Medicine he can cure a man, and so resolveth to give it him, the Medicine is the Cause that he is cured, but not that it was ascertained by the decree of the Physicion before.