A26883:2566
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.
But suppose that by Law he had meant the mere penal part or threatening (as some words would make a man suspect:) 1. It's a strange description of a Law, to exclude the precept and premiant part, and include only the penal part which is the last and least. 2. As it is the same Man that hath Love and Hatred, Hope and Fear, so it is the same Law of Christ which hath precept and prohibition, promise and penalty: And it is the same Holiness, or New Creature which is a conformity to all together. Of which more anon.
But suppose that by Law he had meant the meer penal part or threatning (as some words would make a man suspect:) 1. It's a strange description of a Law, to exclude the precept and premiant part, and include only the penal part which is the last and least. 2. As it is the same Man that hath Love and Hatred, Hope and Fear, so it is the same Law of Christ which hath precept and prohibition, promise and penalty: And it is the same Holiness, or New Creature which is a conformity to all together. Of which more anon.
III. He can never prove, that all unbelievers have no Power to ••e any means which tendeth to •aith, by a preparatory grace; nor that the use of all such means is Impossible to them.
XIII. His distinction of Natural and Moral Impotency is good▪ But then that Moral Impotency it self must not be made the same with the Natural: else there will be the same reason for excusing sin by it. If mans Will had been made by God such as could not possibly love him or holiness, it would not have left a man unexcusable in judgement, that his enmity was Voluntary: It is reason enough for a man to kill a oad or