A26865:494
An apology for the nonconformists ministry containing I. the reasons of their preaching, II.…
An apology for the nonconformists ministry containing I. the reasons of their preaching, II. an answer to the accusations urged as reasons for the silencing of about 2000 by Bishop Morley ..., III. reasons proving it the duty and interest of the bishops and conformists to endeavour earnestly their restoration : with a postscript upon oral debates with Mr. H. Dodwell, against his reasons for their silence ... : written in 1668 and 1669, for the most of it, and now published as an addition to the defence against Dr. Stillingfleet, and as an account to the silencers of the reasons of our practice / by Richard Baxter.
London: printed for T. Parkhurst and D. Newman, 1681
AN APOLOGY FOR THE SILENCED MINISTERS, Especially for their not cea… › Part › Objection 23
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.
17. I should show that the Calvinists (that run not with some few into extremity) do acknowledge as much common Grace to all men, as the Arminians do; For they confess the universal, conditional promise or Covenant; and they say, that all men that hear the Gospel have pardon and sanctification, and salvation brought to their own wills; and that if they refuse it not, they they shall have it, and that they have the posse credere: And the difference is, that the Arminian thinketh that none ordinarily have any more than this, with such persuasions as make it possible antecedently; but the Calvinists think the elect have more, that is, that Grace maketh them actually willing; which is certain: But how Grace and the will concur, is as uncertain as aforesaid.
17. I should shew that the Calvinists (that run not with some few into extremity) do acknowledge as much common Grace to all men, as the Arminians do; For they confess the universal, conditional promise or Covenant; and they say, that all men that hear the Gospel have pardon and sanctification, and salvation brought to their own wills; and that if they refuse it not, they they shall have it, and that they have the posse credere: And the difference is, that the Arminian thinketh that none ordinarily have any more than this, with such perswasions as make it possible antecedently; but the Calvinists think the elect have more, that is, that Grace maketh them actually willing; which is certain: But how Grace and the will concur, is as uncertain as aforesaid.
18. All creatures are Passive or Receptive as to Gods efficiency, or influx on them; And so is mans soul; And therefore it is true that it is merely Passive not only in receiving the first gracious influx of God, but in all the influxes which it is under in every ⟨p. 127⟩action of our lives: But it is a truly vital, active soul or power, which is thus passive first; and therefore is ever the next agent in all its Acts of believing, &c. and never merely passive; for that were a contradiction. Nor can it be proved that the soul is merely recipient or passive as to the true habits of Grace, but only as to that Influx which exciteth us to act, and by that act (done by God and the Soul) the habit is produced; which yet is called Infused, because it is caused by a special Influx; what ever more than this is possible, no more can be proved de facto.