A26883:1217
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.
Nay it seemeth that after one Act of Obedience, all the World should have been under no Covenant any more; or no promissory conditional Law, but only fixed by necessitating Light and Love, as those in Glory •re: For when this Condition was fully performed, this Law or Covenant as conditional must needs cease: And you imagine not, I suppose (at▪ least mention not) any other conditional Covenant that should succeed it. And necessitation is not a Moral Law, suited to such as you call cause consilio in this life. You would make all the World after one •ct, to be if not lawless, yet Comprehensors and not Viators; Professors of life eternal, and not seekers, in a life of trial.
Nay it seemeth that after one Act of Obedience, all the World should have been under no Covenant any more; or no promissory conditional Law, but only fixed by necessitating Light and Love, as those in Glory •re: For when this Condition was fully performed, this Law or Covenant as conditional must needs cease: And you imagine not, I suppose (at▪ least mention not) any other conditional Covenant that should •ucceed it. And necessitation is not a Moral Law, suited to such as you call cause consilio in this life. You would make all the World after one •ct, to be if not lawless, yet Comprehensors and not Viators; Professors of life eternal, and not seekers, in a life of trial.
But I find not but that all Adam's Posterity should have been born and •ived under the same Law that he was made under: And all of them •hould still have heard, [Obey and live, or Sin and die]. And if Adam •ad obeyed till his translation to Glory, or confirmation in the Reward, I find not in Scripture any Promise that this should have been imputed to his Posterity, as the full performance of the Condition of their Life or confirmed Happiness: but that still their own sinning would have been a possible thing, and death would have been the wages of their Sin.