A26883:384
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.
141. If any particular manner therefore offer it self to your minds, as that which probably seemeth to be the right, it may afford you reason therefore to suspect that it is not the right: Because it is certain that the Manner is past our reach. And what man can comprehend is infinitely below God.
142. If the Case of Aaron's Sons, the Bethshemites, Uzzah, Uzziah, and others that presumed too boldly to meddle with holy Rituals and Ceremonies was so dreadful; what is theirs that profanely toss Gods own Name, and pretend to know that of himself, which they know not, and turn his secrets profanely into matter of Contention against the Churches of Christ?
142. If the Case of Aarons Sons, the Bethshemites, Uzzah, Uzziah, and others that presumed too boldly to meddle with holy Rituals and Ceremonies was so dreadful; what is theirs that profanely toss Gods own Name, and pretend to know that of himself, which they know not, and turn his secrets profanely into matter of Contention against the Churches of Christ?
143. Either Futurity as such, is Intelligible in it self to God, or else the things future are Intelligible as in Eternity; or else futurity is intelligible only in its Causes: We can think of no other way (but God hath more than we can think of.) If it be Intelligible in it self, or as things are In Eternity, the Controversy is mostly ended: The perfection of Gods understanding then is proof enough that he knoweth all that is intelligible. But if it be only in the Causes, it is either as those Cases necessarily will Cause, or else as freely and contingently. The first Cause reacheth 1not our Controversy: For sin hath no necessitating Cause, but free. The second is the same difficulty with that in question, viz. How God knoweth that a free undetermined Cause (mans Will) will this or that way determine it self? Nothing is knowable to us as certain from an uncertain cause; which hath no antecedent reason to prove its future self-determination to this more than to that.