A26883:397
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.
153. And it must be remembered that God is far from a total permission or non-impedition of sin: He always hindereth it so far as to forbid it, to threaten damnation to affright men from it, to promise salvation and all felicity to draw men from it: He tells men of the vanity of all which would allure them to it; And his daily mercies, and corrections should withhold men from it. Only by doing no more, nor effectually changing or restraining sinners, but leaving them to their own choice under all these moral restraining means, he permitteth sin.
153. And it must be remembred that God is far from a total permission or non-impedition of sin: He alwayes hindereth it so far as to forbid it, to threaten damnation to affright men from it, to promise salvation and all felicity to draw men from it: He tells men of the vanity of all which would allure them to it; And his daily mercies, and corrections should withhold men from it. Only by doing no more, nor effectually changing or restraining sinners, but leaving them to their own choice under all these moral restraining means, he permitteth sin.
154. But it is also confessed, that when by great sin these means themselves are forfeited, some of them are oft-times withdrawn or not given: And so some are without that Teaching, those mercies or those corrections which others have: But yet they are still under a Law of Grace.
155. And it is still supposed that God as the first Cause of Nature, upholdeth man in the Nature which he gave him; and concurreth with it as the first Mover and Universal Cause: And therefore that mans Inclination to Felicity, Truth and Goodness which is Natural, doth continue. Otherwise it is confessed, that Permission would infer sin materially, but no sin formally, if by permission be meant Gods withdrawing Reason, Freewill, or executive power.