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,…

XVII. By the Love of God is not meant only that degree by which we Love him above all, but true sincere Love of God for himself, and not ullius creaturae intuitu: which is either Imperfect, not Loving him so well as the creature, (but only to an uneffectual Velleity) which yet how remiss and small soever, is the true and chaste fruit of the Love of God, even amoris amicitiae: or more perfect, which justifieth. The first is quaedam dilectio justitiae quasi simplex ejus complacentia, quae non eo usque increverit, ut adversantia isti bonae voluntati valeat superare. This goeth usually first, and sinners find a good will to goodness, and like it, and many years perhaps are wishing and purposing to leave their sins for it, and turn to God, till at last Love prevaileth. And this though imperfect, is true sincere Love, not from a perfect habit, but from the excitation of the Holy Ghost: It hath the same object as perfect Love, that is, Justice for Justice, or God for God, not loved on consideration of any other reward: which proveth it sincere Love. Such wish to live chastely, temperately, justly, but cannot come to it. Out of this imperfect love, springs faith; faith may be habitually many years before Justification: Justification is the grace of perfect Love to God above all: Hope and Perfect Love also come from this initial Love. c. 7, 8, 9.

XVIII. As Hope, so Reward and respect to it may stand with this grace of Love: For the Reward is not desired ex amore concupiscentia for our selves only; cum enim charitatis proprium sit & unica voluptas diligere Deum, non quia hoc sibi suave vel utile vel gloriosum est, vel alia quacunque consideration redundat in se, sed quia ita est ordo creatur• sub creatore, qui propter seipsum super omnia (ex superexcellenti bonitate) diligendus est—ita unicum praemium est, veritatem & bonitatem ⟨p. 93⟩Dei facie ad faciem contemplando ardentius amare & lavaare Deum; non quia utile est & beatificum diligenti, sed quid ae••rnae veritati▪ congruum, dilecto debitum, &c. Amoris hic inchoati, Amor futurus consummatus unica merces. Praemium Dei ipse Deus est. Quisquis delabitur ab illa charitatis puritate, ut amore concupiscentiae incipiat velle & concupiscere sibi Deum, totum dilectionis ordinem quem natura docet, & Lex aeterna praecipit, diligendi perversitate perturbat. Nam & Deum ad se refert, & seipso fruitur, quorum utrumque aeterna & indispensabili lege proscriptum est. c. 10.