A26883:1135
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 Second Part. OF GODS GOVERNMENT, AND MORAL WORKS. › A PREMONITION.
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.
1. And yet it is more clear that it is various degrees of punishment which are comprised in the word [Death] or [Filius mortis] in the threatening; And that we cannot say, that Justice made it necessary to God to punish the least vain thought or remissness with the greatest punishment, or damnation.
1. And yet it is more clear that it is various degrees of punishment which are comprized in the word [Death] or [Filius mortis] in the threatning; And that we cannot say, that Justice made it necessary to God to punish the least vain thought or remissness with the greatest punishment, or damnation.
But (as to the uncertainties) 1. With what degree of punishment God in Justice must, or would have punished a vain thought, or any sin consistent with his habitual prevalent love? 2. Or whether a vain ☞ thought must needs have separated Soul and Body, or caused that which we call Hell? 3. Or whether God could in Justice have pardoned that vain thought, upon less satisfaction than the sufferings of Christ? These with many others are questions too hard for me, what ever they may be to wiser men.
But I am satisfied that God would never have damned in Hell any Soul that had the habitual predominant love of God, though culpably remiss, and otherwise sinful, while he remained such; yea that Hell and such love of God are inconsistent: And therefore if any such sin would have damned Adam, it must be by further quenching and expelling the Spirit of Grace, or forfeiting and losing Divine assistance, and so first losing that habit of love. The rest I leave to the more illuminated.