A26883:1647
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.
277. If none censured the deniers of certainty herein, but only those who themselves ever attain to a certainty of their sincerity, perseverance and salvation, they would not be enough to make any great division or breach about it. And could we but be impartial, and bear with the dissent of Brethren herein, as well as we do of the ancient Doctors and Churches, our peace and concord would be less disturbed by this Controversy than it is. I have else-where cited some; Tertullian is too harsh in conceding a mutability in God, Contr. Marc. li. 2. cap. 23, 24. [Si vero etiam circa personas levem vultis intelligi quum reprobate aliquando probatos, aut improvidum quum probat quandoque reprobandos, quasi judicia sna aut damnet praeterita, aut ignoret futura: Atqui nihil tam bono & judici convenit, quam pro praesentibus meritis & rejicere & adlegere, &c.] Yet this may have a good interpretation.
277. If none censured the deniers of certainty herein, but only those who themselves ever attain to a certainty of their sincerity, perseverance and salvation, they would not be enough to make any great division or breach about it. And could we but be impartial, and bear with the dissent of Brethren herein, as well as we do of the ancient Doctors and Churches, our peace and concord would be less disturbed by this Controversie than it is. I have else-where cited some; Tertullian is too harsh in conceding a mutability in God, Contr. Marc. li. 2. cap. 23, 24. [Si vero etiam circa personas levem vultis intelligi quum reprobat aliquando probatos, aut improvidum quum probat quandoque reprobandos, quasi judicia sna aut damnet praeterita, aut ignoret futura: Atqui nihil tam bono & judici convenit, quam pro praesentibus meritis & rejicere & adlegere, &c.] Yet this may have a good interpretation.
Eusebius Praeparat. Evangel. li. 6. pag. 289, 290. [Yea these would fight (or be a contradiction) that the same man should both become honest (or good) and certainly fore-know that he shall be honest.] But I am not of his mind.