A26883:2181
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.
§. 23. 1. A proper Habit of faith it is not: Though Mr. Pemble singularly seem so to think, yet he meaneth but a seminal disposition. And it's commonly held that the Habit is given by sanctification, after the Act given in Vocation. 2. But if it were otherwise, the Habit is not always sufficient to ascertain the Act. For holy men oft sin against a Habit, and believers do not always exercise it. Habits Incline per modum naturae, but do not certainly determine to the act. 3. And of a Disposition it must be so said much more.
§. 23. 1. A proper Habit of faith it is not: Though Mr. Pemble singularly seem so to think, yet he meaneth but a seminal disposition. And it's commonly held that the Habit is given by sanctification, after the Act given in Vocation. 2. But if it were otherwise, the Habit is not alwayes sufficient to ascertain the Act. For holy men oft sin against a Habit, and believers do not alwayes exercise it. Habits Incline per modum naturae, but do not certainly determine to the act. 3. And of a Disposition it must be so said much more.
§. 24. 2. And if it be an Impulse or Influxus Receptus (as I think we must affirm) this is but a general notion, of which our understanding is very crude or small. A mere Motus it is not: For (as was said in the beginning) the Divine Influx is threefold, viz. From Vital-Activity (or Power,) Wisdom and Love, to Life, Light and Love, in man. Now, as I ⟨p. 51⟩said, if there be no such Impulse, besides the Life, Light and Love produced, our Controversy is at an end: For these are not efficacious or efficient of themselves. But if such a different Impulse there be, it's hard to know what it is in man. I conceive it best expressed by all these inadequate notions conjunct: 1. An inward urgency to this threefold act; which is called in the Schools, both auxilium, concurse, and Influx: 2. By which Urgency the soul is more Disposed to the Act (in hoc ordine) than it was before: 3. Which Disposition containeth in it a Moral Power to that Act (so ordered) and somewhat more; even some Inclination to perform it. If any man can tell me better what that Divine Impulse is which is antecedent to mans Act, I am willing to learn.