A26883:2395
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.
XV. The effectual help of preventing or preoperating grace moveth mans free-will to act, not only by persuading, alluring, inviting, or other morally attracting, even inwardly; but also efficaciously and truly effecting, that the will moved and excited of God determine it self and act well.
XV. The effectual help of preventing or preoperating grace moveth mans free-will to act, not only by perswading, alluring, inviting, or other morally attracting, even inwardly; but also efficaciously and truly effecting, that the will moved and excited of God determine it self and act well.
Answ. We know what mans persuading and moral operations are (a little): But the difference between these interior acts of God named by you no man knoweth. You cannot prove that his Interior suasion is not truly efficient of the act: nor know you how God procureth our determination, as to the mode of his interior operation. Your arbitrary names have no signification of your true formal conceptions of the matter. This Controversy therefore is vain.
Answ. We know what mans perswading and moral operations are (a little): But the difference between these interiour acts of God named by you no man knoweth. You cannot prove that his Interiour swasion is not truly efficient of the act: nor know you how God pro•ureth our determination, as to the mode of his interiour operation. Your arbitrary names have no signification of your true formal conceptions of the matter. This Controversie therefore is vain.
XVI. The efficacy of the help of preventing grace, and the infallible connection of it with the free co-operation of the will, is totally founded and taken as from its first root, from the Omnipotency of God, and from the absolute and efficacious decree of his will, willing that the man whom he moveth be converted and work piously: nor doth this efficacy any way depend, no not as on a condition sine qua non, on the future co-operation of the created will; though the free act by which man persevereth depend effectively on his will moved by God.