A26883:1801
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
The Third Part: OF GOD'S GRACIOUS OPERATIONS ON MANS SOUL: AND THE… › Preface: The Preface.
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.
If therefore I can truly disprove our pretended difference about the ••• rations of Grace, or at least prove it to be but as it is, no greater not more intolerable than that of Perseverance, I shall think that all is done that is (thus) necessary.
The main difference (seeming or real) is about the Power of Mans Will: Of which I have spoken much in the First Part, and purposely leave much to the Reconciling Praxis in the Second Book; which shall dissipate the cloud of ambiguous words: Till then it shall here suffice to manifest, 1. That we are agreed with them whose conciliation I endeavour, that •• is not the natural Powers▪ essential to a man which we are deprived of. 2. But that these Powers have by our common corruption, a sinful Disposition, unfitting them for a due exercise for God and against sin. 3. And that all men (at least at age) are not depraved in the same degree. 4. That this Ill disposition is called a Moral Impotency, when it is such as while it remaineth, the sinful Act is ever done, or the commanded act is never done. There is then no Moral Power. 5. That the vicious sinful impotency of the will, and its Habitual or dispositive unwillingness to good, and proneness to things forbidden, is all one. 6. That he is Morally Able, who without any other grace than he hath, can do the thing commanded, or forbear the thing forbidden. 7. That there is no Power but of God. 8. That Nature, common grace, and special grace, give several powers or dispositions. 9. That a moral power is less than a good habit. 10. That every man hath a moral proper power to do more good than he doth, and forbear more evil. 11. That every man is commanded to use some means in order to his salvation, which he is morally able to use. 12. That God useth to bear long with the abusers of their Power before he forsake them. 13. That many have many persuasions and helps to use their power that abuse it. 14. That it's just with God to forsake such. 1•. And great mercy to the elect not to be so forsaken. All •••• will be made cleare• in their due , which I shall now here offer you.