A26883:3589
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.
The second Crimination.
A. The great difference between us, is, that they hold Gods Grace to be unresistible; *As if it did move man as a stone, or a dead body, and did necessitate or force the Will of man: Whereas we hold, that God worketh by such moral, internal and external suasion on the Will, as taketh not away the power of resisting and doing the contrary.
A. The great difference between us, is, that they hold Gods Grace to be unresistible; *As if it did move man as a stone, or a dead body, and did necessitate or force the Will of man: Whereas we hold, that God worketh by such moral, internal and external swasion on the Will, as taketh not away the power of resisting and doing the contrary.
- *Okam, Gabriel, and Catherinus do hold, that there are three ranks of men in Gods Decree: 1. One of persons eminently predestinated, to whom God will give such extraordinary Grace as shall ex se ascertain their Conversion and Salvation: 2. Another of the the ordinary Elect, who are fore-seen to use well sufficient Grace, and so elected to Glory upon that fore-sight. 3. The Reprobates who are decreed to Hell for their fore-seen sin. Vide Okam in 1. d. 41. q. 1. Gabr. ibid. q. 1. a. 2. & de hisce Vasqutz in 1. Tho. q. 23. disq. 90. c. 1. who contradicteth them, cap. 2. & 23. Yet denieth that in man there is any cause condition, or occasion of his predestination, disp. 91. Tilenus against Camero layeth all upon the resistibility of Grace, but never sufficiently explaineth the word. The Arminians Synod, p. 15. assert, Etiam supernaturalem potentiam voluntati conferri, & hac ratione Deum immediate in voluntatem agere; modo illa actio voluntatem non necessitet, antecedenter, & libertatem potentiamque non volendi tollat. Hear a Jesuite, Ruiz de Praedef. d. 6. sect. 4. p. 91. Vocatio efficax suum effectum infallibiliter sortitur, quoniam suam efficacitatem accipit ex praescientia & proposito Dei, movente nostram voluntatem ut consentiat:—Nam insuperabilis virtus Vocationis secundum propositum est. Bradwardine, l. 3. c. 27, 28. asserting the necessitation of all that cometh to pass, would prove that yet Sinners deserve damnation, though they could not sin less than they did, because Christ merited Glory that could not sin.] But it's a deceit from the ambiguity of the words, [Can and Cannot]. It was not for want of Power that Christ could not sin, but by perfection of holiness: But it is for want of natural power to overcome God, that he seigneth men to be Sinners and damned.