A26883:1636
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.
The like you have, Judic. Theol. Bremens. de persever. ib. pag. 233. n. 9, 10, 11. vid. & rejecta, pag. 237.
267. The British Divines in that Synod, Judic. de perseverant. p. 188. begin with this explication, that it is only the perseverance of the Adult 1that are actually Believers, (and not of Infants) which is intended: For some of them (as Bishop Davenant and Dr. Ward) have written that an Infant state of Grace and title to Salvation may be fallen from and lost.
267. The Brittish Divines in that Synod, Judic. de perseverant. p. 188. begin with this explication, that it is only the perseverance of the Adult 1that are actually Believers, (and not of Infants) which is intended: For some of them (as Bishop Davenant and Dr. Ward) have written that an Infant state of Grace and title to Salvation may be fallen from and lost.
- 1Vid. Davenant and Ward de Grat. Baptismati.
268. They add, ibid. p. 108. Thes. 3. [This persuasion of perseverance hath not that degree of certainty, which always excludeth all fear of the contrary: but is sometime lively, sometime languid, sometime, as in greatest Temptations, none—The first debility ariseth from the fundamental dependence of this personal affiance, which seemeth to come below the certainty of dogmatical Faith. For the Articles of Faith do affect our assent as immediate and first principles. But the truth of special Faith is not thence deduced as a necessary consequent, but is only subjoined by way of assumption. Ergo the firmness of that conclusion which maketh this persuasion, cannot be greater, than that which is in the weaker of the premises. But that sumption resteth on experimental signs, weighed by mans private Conscience: which being sometime doubted of, whether they are true signs, and sometimes hid by temptations, that they cannot shine out to our comfort, what wonder if Believers persuasion of their eternal Salvation be not always vegete and valid. Besides that the very Principles of the Catholic-Faith, though by revealed light clear in themselves, yet being not known to us, by certainty of evidence, but only of Adhesion,