A26883:2353
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.
Answ. That is no difference: You still want wit to make differences though you want not will. For both sides are agreed that perseverance ariseth not from the mere nature of the Habit of grace, but from Gods superadded sustentation. For Adam and the fallen Angels had (as is commonly held) such kind of habitual grace as we (though objectively differing.)
Answ. That is no difference: You still want wit to make differences though you want not will. For both sides are agreed that perseverance ariseth not from the meer nature of the Habit of grace, but from Gods superadded sustentation. For Adam and the faln Angels had (as is commonly held) such kind of habitual grace as we (though objectively differing.)
7. Seeing there is no difference, on Gods part (as they all conclude,) Resistible grace and irresistible, sufficient and effectual, can have no difference, but in the very effect or event, and the connotation of mans Power or impotency to the contrary. I know (as I have said) that not only the Dominicans and Calvinists, but Suarez and other Jesuits, say that Effectual Grace is such ex parte principii as is forcibler for faith as the effect. But they contradict themselves, who confidently say, that besides that effect, it is nothing but Gods essence which hath no degrees or real differences. And mans power of Resistance and frustration is none as to Gods will and essence, but only as to the effect; When he could have done otherwise.
8. The same Vanity they declare in the question, Whether the same degree of Divine Grace, help, or operation, would Convert one man as doth another, or would Convert as doth not Convert. When they are agreed that the effect is not the same; and that the cause hath no degrees of difference.