A26883:1693
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.
292. But the very Act of Repentance hath such various degrees, that those also here deserve our consideration. For he that hath the habit of holiness no doubt hath some degree of Repentance secretly stirring in him before it cometh to deep repentance, and open confession; I do not think that David was without all remorse and repentance till Nathan spake to him, though his Repentance was not such as the quality of his sin required. And it is not every remorse nor every degree of Repentance which is sufficient to prove a Soul sanctified, that is, habitually possessed with that love of God, and the hatred of Sin. And such at least the act must be.
293. In gross known Sin, Repentance is not true unless it contain a Resolution presently to forsake it. He that is unresolved, though he have much remorse and trouble of mind, is not truly penitent: Nor he that is resolved only to forsake it sometime hereafter, or when he hath sinned once more, but not at the present.
294. And as this is true of actual Repentance, so a true Habit must be such as is the Habit of such acts: even a habitual love to present holiness, and a habitual hatred to present Sin; which in the course of our lives doth actually resolve us and preserve us, however a violent temptation do interrupt that course.