A26883:3818
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 as for any work• meritorious in point of commutative Justice, y•a, or of any full and proper Covenant of God, giving a proper Right to the Sinner, upon which he may claim special Grace as his due, I know of none such before true Conversion; though Gods commands and general promises give men sufficient encouragement.
C. But what say you to Rom. 9. It is not in him that willeth or runneth, &c.
B. I do not love to expound hard Texts unsatisfactorily by scraps: I will give you, God willing, a Paraphrase of the Chapter together by it self. I suppose you have read John Goodwin's and Dr. Hammond's Paraphrase. At present it may suffice to say, 1. That the meaning is not, that he that would have Christ, and Grace, and Holiness is no fitter for it▪ than he that would not have them: nor that he that seeketh them is no fitter for them than he that rejecteth them•nor that he that believeth is no fitter for Justification than •n Infidel; nor he that is holy any fitter for Heaven than the unholy: nor yet that he that heareth, meditateth, prayeth, a• he can, and attaineth the highest degree of common Grace, is no fitter or likelier for Faith or special Grace than he that despiseth it and the means of it. 2. But the meaning is, that God of his free mercy c•lled the Gentiles that were further from him than the Jews, and may give (both) the Gospel, (and the Grace of the Gospel) to one, and take it from, or not give it to another, when both of them are equally unworthy of it by their sin. So that the first and principal cause that differenceha Jacob from an Esau, is not that Jacob before Gods Grace did will and rn, desire and seek Grace; but that Mercy begun with him, and