A26883:2543
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.
6. We are agreed that the Reward is now doubly and eminently a free gift, and the reward of Christs merits. It is not only free as all Benefits from God to man are, as to commutation: but also after forfeiture freely given to sinners; and it is procured by the merits of Christ, who was freely given to be the Saviour of the world; and it is given us by Christ as free gifts are, upon condition of Acceptance; and an Accepting Will is Gods free gift; and they that have it not, want it because they refused Preparatory grace, which they were able to have better used o• submitted to.
So that the Reward is only such as a free gift, which quoad ordinem conferendi, & rations adjudicandi is given by God as a Father; who at once useth Power, Love and paternal Justice, according to the tenor of his own Law of Grace, which is founded in Christs perfect merits, and is Christs own Law.
So that the Reward is only such as a free gift, which quoad ordinem conferendi, & rationes adjudicandi is given by God as a Father; who at once useth Power, Love and paternal Justice, according to the tenour of his own Law of Grace, which is founded in Christs perfect merits, and is Christs own Law.
VIII. and IX. 1. That quoad eventum the good Angels grace was effectual, and Adjutorium quo as well as sine quo non, he granteth▪ (And Adams till he fell.) Let us find out the difference then. To say that yet They could have sinned, is a doubtful speech: If [could] signify P•t•• jam naturalem, it is no• for want of Natural Power that Christ himself sinned not; but because perfection caused the right use of that Power. To be able to sin, or not to believe, or not to love God, if it signify any more than the Natural power which men abuse, is an improper speech for sin is from moral impotency, (or indetermination,) and not an vat of (other) power. But a Logical Possibility of any event but what ame to pass, Gods very fore-knowledge will exclude, (and so his Decree.) And if the question be Whether Adam could not have stood when he fell, it is agreed that he could.