A26883:1324
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.
3. The third is ceased by performance and by the Jews apostasy: Though some think still that it is in force, and that a national conversion shall perform that promise to the full. But Mr. Calvert (a Learned young man) hath lately written to prove that no such national conversion is to be expected, but only such additions of particular mens conversion to the Catholic Christian Church, as are of that kind which hath been more fully done on the Jews already.
3. The third is ceased by performance and by the Jews apostacy: Though some think still that it is in force, and that a national conversion shall perform that promise to the full. But Mr. Calvert (a Learned young man) hath lately written to prove that no such national conversion is to be expected, but only such additions of particular mens conversion to the Catholick Christian Church, as are of that kind which hath been more fully done on the Jews already.
4. As to the rest, it hath troubled Divines how far Moses's Law is abrogated or ceased; partly as to the Judicials, and chiefly as to the Decalogue. And that we may not be too forward to call one another Legatists or Antinomians for this difference (those now called Antinomians being rather Libertine deniers of the Law of Christ) I will notify to those that know it not, that it is as much a difference among the Papists greatest Doctors, who yet bear with one another in it, and the Pope decideth it not. Some say that the Decalogue now obligeth not as the Law of Moses, but only as the Law of Nature, and of Christ: So Soto de Instit. li. 2. q. 5. ar. 4. concl. 2. Medina 1. 2. q. 103. ar. 3. quem aliqui moderni sequntur, saith Suarez, de Leg. l. 9. c. 11. p. 761. and Tolet. in Rom. 3. Anot. 15. Salmer. ad Rom. 7. disp. 6. Victor. Relict. de Matrim. 2. p. n. 3. Barrad. To. 1. li. 2. c. 21. Valent. To. 2. disp. 7. q. 7. punc. 7. To whom Suarez joineth himself; confessing (pag. 764, 765.) that if (as some hold) Moses Law had been only a Declaration of the Law of Nature, and not de novo preceptive, it could not be said to cease. But he truly holdeth it to be constitutive or preceptive also to those that it was by Moses delivered to: And of this opinion I profess my self (notwithstanding all that on other points I have written against the Antinomians) Believing that Christ now is the Universal Law-giver; and that the very Law of nature (as Nature it self) is now His Law, and that he hath taken it in to his Gospel administration, and so the Decalogue is materially in force, but not formally as part of the proper Mosaical Law, save only that as Declarative and ex paritate rationis, we may collect that God who for such reasons so bound them, doth bind us to the same things by the same natural Reasons.