A26934:136
The glorious kingdom of Christ, described and clearly vindicated against the bold asserters of…
The glorious kingdom of Christ, described and clearly vindicated against the bold asserters of a future calling and reign of the Jews, and 1000 years before the conflagration and the asserters of the 1000 years kingdom after the conflagration : opening the promise of the new heaven and earth and the everlastingness of Christ's kingdom against their debasing it, who confine it to 1000 years ... : answering Mr. Tho. Beverley ... in his twelve principles and catechisms, &c. / by Richard Baxter ...
London: printed by T. Snowden for Thomas Parkhurst, 1691
Title page typeset from the transcription.
Chapter 2: An unwilling Answer to Mr. Tho. Beverleys Twelve Principles, and his Catechism of the M…
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.
§ 38. 1. If Christ as a Man, or Life, or Spirit, was Eternal, it was as God, or as a Creature. As God he was not Man, nor Body. If you say that he was the second Hypostasis as [Greek or Hebrew], and the Holy Ghost the third as Matter, (as Dr. More and J. Turner) then either you mean Universal, or Particular Life and Matter: If Universal, you make the World to be God, and make him Divisible: If Particular, you make God a part of the World: And so you do if you make him but the Soul of the World.
§ 38. 1. If Christ as a Man, or Life, or Spirit, was Eternal, it was as God, or as a Creature. As God he was not Man, nor Body. If you say that he was the second Hypostasis as 〈non-Latin alphabet〉, and the Holy Ghost the third as Matter, (as Dr. More and J. Turner) then either you mean Vniversal, or Particular Life and Matter: If Universal, you make the World to be God, and make him Divisible: If Particular, you make God a part of the World: And so you do if you make him but the Soul of the World.
§ 39. 2. If the Saints were in God before the World began, accordingly all things were eternally in God; and that will bring in Aristotle's Eternity of the World, which indeed mere Reason might take for probable.
§ 39. 2. If the Saints were in God before the World began, accordingly all things were eternally in God; and that will bring in Aristotles Eternity of the World, which indeed meer Reason might take for probable.
§ 40. Either you mean that we were in God only as in Potentia Creatoris, and that is not to be in him, but only to say ⟨p. 28⟩that he was able to make us: For existere est esse extra Causas Efficientes. Or else that we did actually exist: (which those hold that are for Souls Prae existence, or worse.) And we did exist in God, either as being God himself, or Creatures, or Effects of God. If we were God from Eternity, we are God still: If as Effects or Creatures, then either as Parts of one common Soul and body of the World (or of the Humane Species,) or as so many Individuals. If it be said that we were but Parts of one Soul or Body, it will infer that we are so still, and that these parts are as the Rivers and Springs from the Sea in continual Revolution: Or if we are fixed Individuals, God kept us not idle from Eternity (or prae-existent.) None can think that God from all Eternity (or since) kept all the Souls that are to be embodied to the end of the World, in a sleepy state till Bodies were generated for them.