A26883:4065
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.
C. They make Gods Covenant to be but Conditional, and deny that absolute promise, I will put my fear in their hearts, and they shall not depart from me.
B. I find this Controversy (whether this promise, and that of taking away the hard heart, &c. was Conditional or Absolute, to be harder than sometime I thought it had been. And the determining which of you doth rightliest expound the Scripture is not my business. But, 1. The Jesuits and Lutherans and many Arminians confess, that God hath foretold that certain Individual persons shall persevere and be infallibly saved. 2. That this prediction may well be called a Promise in several respects; 1. In that it is de bono futuro. 2. As it is made to Christ, that he shall see of the travail of his Soul, and that none shall take those that are given him by the Father, out of his hands. 3. As it is made to Mankind in general; that there shall be certain (innominate) persons of them infallibly saved. 4. As it was made to the Israelites in special, that there should be more Grace given them, so that they should not depart from God to Idolatry at their return from Captivity, as they had done (which is the true meaning, I think, of the Text). But I ask of you, Q. 1. Doth the promise called Absolute (of taking away the heart of stone, &c.) give any person a Right before-hand to the benefit?
B. I find this Controversie (whether this promise, and that of taking away the hard heart, &c. was Conditional or Absolute, to be harder than sometime I thought it had been. And the determining which of you doth rightliest expound the Scripture is not my business. But, 1. The Jesuites and Lutherans and many Arminians confess, that God hath foretold that certain Individual persons shall persevere and be infallibly saved. 2. That this prediction may well be called a Promise in several respects; 1. In that it is de bono futuro. 2. As it is made to Christ, that he shall see of the travail of his Soul, and that none shall take those that are given him by the Father, out of his hands. 3. As it is made to Mankind in general; that there shall be certain (innominate) persons of them infallibly saved. 4. As it was made to the Israelites in special, that there should be more Grace given them, so that they should not depart from God to Idolatry at their return from Captivity, as they had done (which is the true meaning, I think, of the Text). But I ask of you, Q. 1. Doth the promise called Absolute (of taking away the heart of stone, &c.) give any person a Right before-hand to the benefit?