A26883:2855
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.
B. 1. He can by Providence order or set the Object in their way. 2. He can fit the Receptive disposition of the Patient to the effect: Most of the wonderful Varieties in the World are à diversa recipientium disposition. That Act will produce an Effect on a disposed matter, which will not on another. 3. He can rule the Sinners Instruments of Action. 4. He can remove other Objects out of the way. 5. He can remove Impediments. 6. He can put in some good thought or desire into the Sinners mind, which shall determine the Effect. 7. He can suspend some concurse of his own, which will tend to this effect rather than another.
B. 1. He can by Providence order or set the Object in their way. 2. He can fit the Receptive disposition of the Patient to the effect: Most of the wonderful Varieties in the World are à diversa recipientium dispositione. That Act will produce an Effect on a disposed matter, which will not on another. 3. He can rule the Sinners Instruments of Action. 4. He can remove other Objects out of the way. 5. He can remove Impediments. 6. He can put in some good thought or desire into the Sinners mind, which shall determine the Effect. 7. He can suspend some concurse of his own, which will tend to this effect rather than another.
C. Give me some Instances to make it plain.
B. You need no other than the instance of the Murder of Christ: 1. When his time was come, he that before oft retired into the Wilderness, and lived in Galilee, came up to Jerusalem in their way. 2. He was willing himself to die for man, and so did not avoid it. And he went into the place where Judas could find him. And he spake the words which he knew that they would call Blasphemy, &c. 3. God directed the Soldiers Spear to the Region of Christs heart, which their intent or aim alone else had not done. And he provided a Cross, and a Simon to bear it, &c. 4. God did not open to them effectually those Reasons which should have moved them more to desire the death of Barabbas. 5. Abundance of Impediments God could have set in their way (as the peoples tumult, Pilate's resistance, &c.) which yet he did not. 6. God put into their minds (by moral means at least) the true apprehension of the probability that the Romans hearing of a King of the Jews, would turn their jealousy and fury against them, and take away their place and Nation. 7, He suspended that preserving operation by which he could have kept Christ alive on the Cross, and healed his Wounds, and caused him to come down from the Cross, when they promised him then to believe in him; and he restrained the Soldiers from breaking his bones, &c. And in all this, there is no Decree, Volition or Causation of their sinful Wills or Deeds. So in the case of Absalom's Incest (or any sinful Generation,) 1. God ordered it so, that his Fathers Concubines were just in his way. 2. They had an inviting pulchritude; and an impotency of resisting. 3. The state of his affairs was such, as that the action had an appearance of