A26883:950
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.
Answ. That neither meaneth that men ought to be Heretics, nor yet that God loveth, willeth or approveth that there be heresies: But only 1. God decreeth to manifest the difference between the sound Christians and the rest: 2. And he foreseeth that there will be heresies. 3. Therefore he decreeth to try them by the occasion of those heresies which he foreseeth (and hateth.) The same is the case of all trial by persecutions: And God willeth not the sin of active persecution, but only the effect or passive part. So that the oportet (by your own confession of it) signifieth no more than a Logical necessitas consequentiae, which foreknowledge without Volition will infer.
Answ. That neither meaneth that men ought to be Hereticks, nor yet that God loveth, willeth or approveth that there be heresies: But only 1. God decreeth to manifest the difference between the sound Christians and the rest: 2. And he foreseeth that there will be heresies. 3. Therefore he decreeth to try them by the occasion of those heresies which he foreseeth (and hateth.) The same is the case of all tryal by persecutions: And God willeth not the sin of active per•ecution, but only the effect or passive part. So that the oportet (by your own confession of it) signifieth no more than a Logical necessitas consequentiae, which •oreknowledge without Volition will inferr.
620. He addeth [Obj. It sufficeth that God permit sin, (and not will it) Resp. But either the existency of sin infallibly followeth the Permission of it, or not: If not, Gods Intention may be frustrate: If yea, What matter is it, whether God will that sin shall be, he permitting, or s• permit it as that infallibly it will be? so we obtain either of these, it's all one to our cause of predestination.]