A26883:1644
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.
274. Therefore though the dispute of the event as future or not future have its place, yet the dispute de possibilitate is usually but vain, and darkening: especially as managed by those Confounders, who only say, It is impossible that Gods decree or fore-knowledge be frustrate, and necessary that it be fulfilled, not distinguishing the necessity of a ⟨p. 97⟩consequence in a syllogism from the premises, and the necessity of an effect as from its necessitating cause. God can cause without necessitating the second cause; much more decree and fore-know.
275. He that hath saving Grace in the least degree, cannot lose that degree, without losing all the species, or all saving Grace. But it's otherwise with him that hath a higher degree.
276. There have many of our acquaintance gone so far in a life of mortification, and diligence of suffering like Christians of the highest rank, who yet have fallen (to the death) to the denial of the very essentials of the Christian Faith, that from the very Doctrine of certain perseverance hath become a cause of doubting and trouble to some: who have said, [If a man could fall away from true Grace, I should not doubt but such and such a man did so, and I should hope that yet my heart may at the present be sincere: But seeing no man ever had true Grace who apostatizeth, these men had none, who in all probable judgment of reason, were once far better than I now am: And I can never be sure that I have true Grace, till I go further than ever they did, which I almost despair of ever doing, having intimately known them to be no dissemblers.] Thus both ways of this controverted Doctrine have their troubling difficulties.