A26883:3682
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. So all Philosophical Divines affirm: save only that the same Will unvaried in it self, is variously related and denominated ab extra from the diversity of Objects and Effects.
C. At least then we may here denominate Gods Operations on several Souls, as various from the variety of Effects.
B. You may and must do so: But then remember that the question is but de nomine, and that you confess that there is no real diversity in all Gods Operations on mens Souls on his part, no not in degrees. II. And then as to the means, though for my part I think that a great diversity is caused by their diversity, yet you your selves will not consent, that the question about sufficiency and efficacy be there laid. 1. Because it is a moral operation: and you think that some other physical operation causeth the difference. 2. Because many that live under the most excellent means are not converted, when some are that had far less. 3. Because you suppose no means sufficient of it self: and no means insufficient when God will work by it. But if this must be the question, it must be remembered that you grant, 1. That means are but sufficient for their own part, and not ad omnia: and therefore suppose somewhat in the person (disposition or use) to make them effectual. 2. And that God is the Author of means: and that in themselves they are the same oft to good and bad. But 3. That the diversity of mens dispositions maketh the same less suitable to one, which is now suitable and consequently more effectual to another. So that here is the same Grace oft times as in the means, made various by variety of Reception. And so that which you are to say of God herein is this, that when some wicked Parents have more vitiated their Posterity than others, and when some wicked men by their practices have more vitiated themselves, yet God doth not always ⟨p. 150⟩