A26883:2178
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.
§. 20. 2. But granting that the first effect is that efficacious Grace which must cause the second, how shall we know what the first effect is, and what the second? Gods Grace like the Sun is still shining though we are not still receiving it: When it worketh but the commoner sort of effects, these tend to more and more. The first Gracious effect may be forty years before Conversion. But this is not your meaning: But I suppose you will say that it is the first special effect or gratia operata, that is proper to the saved, which you mean. But to pass by, that Augustine, Prosper, Fulgentius (much more their predecessors) held that sincere faith, Love, holiness, Justification, present right to Life if they so dyed, are not proper to the saved, but that some lose all these, If you say but [proper to the Justified or Sanctified or Converted,] or, it be the first effect which is proprium Justificandis which you mean; Are we agreed what that is?
§. 21. Either the first effect on the soul, or the first Gratia operata, is the Act of faith it self, or somewhat antecedent. If the Act (as many subtly maintain) then it were a foolish question to ask, Whether the Act of faith be Effectual to cause it self, and How? Therefore it must be somewhat antecedent, or we can find no matter for our Controversie de efficacia Gratiae ad credendum.
§. 21. Either the first effect on the soul, or the first Gratia operata, is the Act of faith it self, or somewhat antecedent. If the Act (as many subtilly maintain) then it were a foolish question to ask, Whether the Act of faith be Effectual to cause it self, and How? Therefore it must be somewhat antecedent, or we can find no matter for our Controversie de efficacia Gratiae ad credendum.
§. 22. If somewhat antecedent to the Act, it is either a Disposition, or Infused Habit, or an Impression, Impulse or Influx which is neither Disposition nor Habit.