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,…

which they read. And as the Proverb is, As the Fool thinketh, so the Bell tinketh: So it is wonderful to see in all things, how much the divers disposition of the Recipients, doth occasion diversity of effects from the same cause.

C. But I hope you would not make us believe that all diversification is from man: Though the Sun be but an universal cause, yet God is also a particular cause, and a specifying; and who is it else that caused that diversity in the Creatures, which turneth the Suns universal Influx into various effects. As God created the variety of Recipients, so he doth by Grace diversify mans Receptive dispositions.

C. But I hope you would not make us believe that all diversification is from man: Though the Sun be but an universal cause, yet God is also a particular cause, and a specifying; and who is it else that caused that diversity in the Creatures, which turneth the Suns universal Influx into various effects. As God created the variety of Recipients, so he doth by Grace diversifie mans Receptive dispositions.

B. These are weighty matters, and deeply to be considered, with many thoughts and cautelous sobriety. We have two questions fallen before us: 1. How far Gods Grace is resistible. 2. How God or man do cause diversities. Though I have been drawn on to speak much to the last, it is here but in order to the resolving of the first. The last is to be spoke to by it self anon. Before we come to that, these things I here conclude of. 1. That the Diversity of Nature, or Receptive Dispositions, being presupposed, God hath an established order of means, and a congruous established universal Concurse, which quantum in se, as far as belongeth to it to do, worketh equally on all. 2. That this established measure of aid, or concurse, recipitur ad modum recipientis, and operateth variously as to the effects, according to the various disposition of the Recipients: from whom the ratio diversatis is to be fetched, and not from it. 3. That this established measure of Concurse or aid may by the greatness of the Passive and Active Indisposition and Ill-disposition of the Recipient, be both resisted, and overcome or frustrate. 4. That as Adam did resist and overcome such Grace, so do all wicked