A26883:2348
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.
3. Hence it is plain, that those persons that resisted this further work of grace, and forsook God first, had true Power to have done otherwise; and could have gone further than they did, without any other grace than they had: (Though quoad necessitatem sequentem vel consequentiae, it might be inferred even from Gods prescience, that it could not be.)
4. They here describe Gods effectual grace by moral titles, of Gods urging them till they yield; though (as after they open it) Gods renewing active influx, maketh new creatures, and is not a mere moral indetermining suasion leaving the will indifferent.
4. They here describe Gods effectual grace by moral titles, of Gods urging them till they yield; though (as after they open it) Gods renewing active influx, maketh new creatures, and is not a meer moral indetermining suasion leaving the will indifferent.
5. The truth is (as is aforesaid) no mortal man can tell of any difference on Gods part between his common and special agency on souls, but only on the part of the work done; Nay it is against the doctrine of all •orts of Divines both Papists and Protestants as to the generality, that there is any difference at all. For they all say that all Gods actions ad extra are no•hing but his essence (viz. his essential knowledge, will and power) which is undividedly one, as terminated, effecting, related and denominated variously: E. g. by one Volition he willeth divers products, but not by divers volitions 1ex parte sui, either considered specifically or numerically; but the specification and individuation is only in the effects, and in Gods will as relatively denominated. And if this be all mens doctrine, what an unhappy case is the Church fallen into, that the very same men that say this, should yet intolerably quarrel, Whether this one Divine attingency or operation shall be called Creation, infusion, urgency, excitation, persuasion, physical, hyperphysical, moral, or what else, when all are agreed that all are one and the same ex parte Dei.