A26883:1296
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. › Section 1: The first Law.
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.
Yet the change as I said is made by man, who hath made himself uncapable to be the object of such a Promise, or subject to such a Law.
And I know that it is a Question of no small Difficulty, whether any proper promise of life was made to Adam himself, and so whether this was properly a Promising Covenant? But I can presume to say no more than I can prove; which is, 1. That as Natural there seemed to be in it an intimation of the Will of God, to give Adam perpetual felicity if he obeyed, 1. In that God made his Soul Immortal: Not such as could ••t cease to be; but such as in its Nature was fitted to perpetuity. And a perpetual Soul must be perpetually happy or unhappy: And God would not subvert the Nature of Spirits, nor make Souls unhappy for nothing. 2. Because Holiness it self would be and infer Happiness to a perpetuated Soul. To love God perfectly is to be perfectly happy. And God would not have taken away man's holiness from him. 3. Because God having voluntarily become man's Rector, that Justice which consisteth in doing as a Rector ob fines regiminis, secundum mores subditorum, seemeth to be a virtual Promise, that it shall go well with the obedient. 4. Because God put into man's Soul a natural inclination to its own perpetual ⟨p. 31⟩felicity. 5. And also a holy Inclination perpetually to Love his God, and to know him. 6. And God commanded Man in the very Law of Nature (and positively) certain means to be used, no doubt in order to such felicity as the end which man by nature was obliged to intend. And doubtless God would not do all this in vain; His command to seek Life, is a kind of Promise, that faithful seekers shall obtain it. 7. And as Nature made Punishment due to the sinner; so it seemeth implied in that very threatening of Nature, that the obedient shall speed better.
And I know that it is a Question of no small Difficulty, whether any proper promise of life was made to Adam himself, and so whether this was properly a Promising Covenant? But I can presume to say no more than I can prove; which is, 1. That as Natural there seemed to be in it an intimation of the Will of God, to give Adam perpetual felicity if he obeyed, 1. In that God made his Soul Immortal: Not such as could t cease to be; but such as in its Nature was fitted to perpetuity. And a perpetual Soul must be perpetually happy or unhappy: And God would not subvert the Nature of Spirits, nor make Souls unhappy for nothing. 2. Because Holiness it self would be and infer Happiness to a perpetuated Soul. To love God perfectly is to be perfectly happy. And God would not have taken away man's holiness from him. 3. Because God having voluntarily become man's Rector, that Justice which consisteth in doing as a Rector ob fines regiminis, secundum mores subditorum, seemeth to be a virtual Promise, that it shall go well with the obedient. 4. Because God put into man's Soul a natural inclination to its own perpetual