A26883:1702
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.
301. And it is as hard to know how oft a gross Sin may be committed in consistence with true habitual Grace? And how oft the Resolution of the will may change, without the loss of holy habits. The tempter will say to David or Peter, If once, why not twice? If twice why not thrice? And who but God can say, just how oft? And yet to set no bounds confoundeth the just and unjust, good and bad, and maketh Sanctification but a name. And to say that Peter's Faith did totally fail, or that he was holy deprived of wholly love, or saving Grace, is rash and an unlikely thing.
301. And it is as hard to know how oft a gross Sin may be committed in consistence with true habitual Grace? And how oft the Resolution of the will may change, without the loss of holy habits. The te••pter will say to David or Peter, If once, why not twice? If twice why not thrice? And who but God can say, just how oft? And yet to set no bounds confoundeth the just and unjust, good and bad, and maketh Sanctification but a name. And to say that Peter's Faith did totally fail, or that he was holy deprived of wholly love, or saving Grace, is rash and an unlikely thing.
302. And it must be remembered that the Will is always in the time of sinning, more for the committing the Sin, than against it, actually, or else it would not be committed; And in omissions, it is not prevalently for the Duty; else it would be done. And if it were Habitually so too, as to a holy or a sinful life, the person were unholy. And when the will (known by the practice) is sometime actually more for a gross Sin than against it, and daily actually more for some small Sins than against them, it is wondrous hard here to discern certainly that the contrary habit is our state.
302. And it must be remembred that the Will is always in the time of sinning, more for the committing the Sin, than against it, actually, or else it would not be committed; And in omissions, it is not prevalently for the Duty; else it would be done. And if it were Habitually so too, as to a holy or a sinful life, the person were unholy. And when the will (known by the practice) is sometime actually more for a gross Sin than against it, and daily actually more for some small Sins than against them, it is wonderous hard here to discern certainly that the contrary habit is our state.