A26883:2572
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.
3. It is past the reach of any of us, to prove that our actual love is the first effect of the sanctifying Spirit on the soul. I mean not only, Whether some other acts (as Intellectual perception, and belief) be not in order of nature before it, and in time with it, and real parts of the same new creature, but also, Whether a• Alvarez and others say, there be not such a divine motion or Impulse on the soul tending to this love, and antecedent to love it self, in nature, (love being an effect of Gods will and m••s,) which J••s•nius denieth.
3. It is past the reach of any of us, to prove that our actual love is the first effect of the sanctifying Spirit on the soul. I mean not only, Whether some other acts (as Intellectual perception, and belief) be not in order of nature before it, and in time with it, and real parts of the same new creature, but also, Whether a• Alvarez and others say, there be not such a divine motion or Impulse on the soul tending to this love, and antecedent to love it self, in nature, (love being an effect of Gods will and m••s,) which J••s•nius denyeth.
But 4. If it be not so, but really love be the first effect of God on the soul, then the controversies are all at an end, about the difference of sufficient and effectual, equal and unequal grace. For then it would be as Ja•senius saith, and there is no grace but the effect it self, and so there would be no question, but Whether all men love God, and all alike. But I yet believe that there is soe preparatory grace of Christ which tendeth to the love of God.
But 4. If it be not so, but really love be the first effect of God on the soul, then the controversies are all at an end, about the difference of sufficit and effectual, equal and unequal grace. For then it would be as Jasenius saith, and there is no grace but the effect it self, and so there would be no question, but Whether all men love God, and all alike. But I yet believe that there is soe preparatory grace of Christ which tendeth to the love of God.