A26883:1669
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.
278. As I have cited this unanimous consent of the Ancients only to prove that all that have the profession of Christianity and Charity should be far from thinking this an intolerable error which may not stand with brotherly love and peace, so to the same end only I shall tell you, that not only Calvinists have born herein with Lutherans, but also among the Reformed some have been of Augustine's mind in this, whom yet the rest very highly honoured. I will now instance only in Musculus, than whom few have been esteemed more sincere, impartial and sound in judgment. In his Loc. Commun. (for their great esteem translated into English) C. de Remiss. peccat. §. 6. pag. (mihi) 621, 622, 623. he saith [Discernendum est inter eam gratiam Dei quae nullas habet adjectas conditiones: qualis est quod solem suum producit super bonos & malos, pluitque super gratos & ingratos: & eam quae conditionaliter confertur; ad quem modum Peccatorum remissio nobis contingit. Posterior haec licet in Deo sit▪constans & firma (non enim ille mutatur ut homo) nostro tamen vitio irrita redditur, dumb conditionibus illius non stamus—Siquis igitur praeterritorum peccatorum condonationem per gratiam Divinae Clementiae consequutus, usque adeo ingratus, & salutis suae negligens evaserit, ut instar canis ad vomitum reversus, caeptam resipiscentiam rumpat palamque ostendat Deum se contemnere magis quam timere; plane dignum se esse declarat a quo praeterritorum peccatorum a quibus fuerat absolutus, poenae exigantur.—Hactenus igitur fieri potest, & merito accidit, ut semel accepta gratia reddatur irrita: Verum non debetur hoc Divinae Clementiae instabilitatis quae locum in Deo non habet; sed nostrae pravitati—Posset mihi objici hoc loco, relapsum ejusmodi per quem peccata semel remissa reddantur irrita, locum in electis habere non posse; immo ne in reprobis quidem; quod illi remissionis peccatorum, capaces esse nequeant, eo quod vera & viva fide per quam illa acquiritur, praediti non sint; ideoque neminem esse prorsus, in quo peccata semel remissa irrita fieri possint. Verum eos qui hoc argumento ducuntur moneo, ut de reprobis quod dicunt diligentius perpendant; De Electis consentio: De reprobis vero nulla ne illis unquam peccatorum remissio contingat, disputari posse intelligo. Dantur illis in Ep. ad Hebr. 6.
278. As I have cited this unanimous consent of the Ancients only to prove that all that have the profession of Christianity and Charity should be far from thinking this an intollerable error which may not stand with brotherly love and peace, so to the same end only I shall tell you, that not only Calvinists have born herein with Lutherans, but also among the Roformed some have been of Augustine's mind in this, whom yet the rest very highly honoured. I will now instance only in Musculus, than whom few have been esteemed more sincere, impartial and sound in judgment. In his Loc. Commun. (for their great esteem translated into English) C. de Remiss. peccat. §. 6. pag. (mihi) 621, 622, 623. he saith [Discernendum est inter eam gratiam Dei quae nullas habet adjectas conditiones: qualis est quod solem suum producit super bonos & malos, pluitque super gratos & ingratos: & eam quae conditionaliter confertur; ad quem modum Peccatorum remissio nobis contingit. Posterior haec licet in Deo sitconstans & firma (non enim ille mutatur ut homo) nostro tamen vitio irrita redditur, dum conditionibus illius non stamus—Siquis igitur praeterritorum peccatorum condonationem per gratiam Divinae Clementiae consequutus, usque adeo ingratus, & salutis suae negligens evaserit, ut instar canis ad vomitum reversus, caeptam resipiscentiam rumpat palamque ostendat Deum se contemnere magis quam timere; plane dignum se esse declarat a quo praeterritorum peccatorum a quibus fuerat absolutus, poenae exigantur.—Hactenus igitur fieri potest, & merito accidit, ut semel accepta gratia reddatur irrita: Verum non debetur hoc Divinae Clementiae instabilitatis quae locum in Deo non habet; sed nostrae pravitati—Posset mihi objici hoc loco, relapsum ejusmodi per quem peccata semel remissa reddantur irrita, locum in electis habere non posse; immo ne in reprobis quidem; quod illi remissionis peccatorum, capaces esse nequeant, eo quod vera & viva fide per quam illa acquiritur, praediti non sint; ideoque neminem esse prorsus, in quo peccata semel remissa irrita fieri possint. Verum eos qui hoc argumento ducuntur moneo, ut de reprobis quod dicunt diligentius perpendant; De Electis consentio: De reprobis vero nulla ne illis unquam peccatorum remissio contingat, disputari posse intelligo. Dantur illis in Ep. ad