A26883:913
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.
606. If you here bring forth the common Medusa's head, and tell me, that It is injurious to God that his act be determinable by a Creature, and so dependent; I confidently answer you for God, 1. No man is injurious to himself: And God did not wrong himself, when by making a Creature with free self-determining Power, he resolved so far (partially) ⟨p. 98⟩to suspend his own operation, so as not to necessitate the will: no more than he wrongeth himself by a Greater suspension, in making no more Worlds or Creatures.
2. You quite mistake: We do not at all alter or limit Gods Acts or influx, nor determine it, but terminate it, and determine of that effect which requireth both Causes, God and Man, and cannot be (ordinarily) by one alone, because God hath otherwise appointed. And again I beseech the adversaries to note, How great and innumerable changes are made in the world, by the various Disposition of Recipients? The Rose and Vine and Weed and Dunghill, do not at all Change the Action of the Sun: but their various Reception and co-operation is the Cause, that its Act hath such various effects. And it is the Millers work in making a various and special Receptivity in his Channel, Wheels, &c. which causeth the variety of effects. And God hath enabled men Variously and freely to Receive his Influx.
607. His third Argument is, God giveth not that effectual Grace, without which he fore-knoweth sin will not be avoided: ergo he is willing that it be done.