A26883:2579
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.
Though I believe that it was of grace, even Gods first pardoning act as our Redeemer, not so totally to execute the Law, nor take away his grace, and leave man to the utmost penalty of his sin, but to keep nature from being as bad as else it would have been. But sure Man is Man still, and not a Devil: And I speak with few or none that seem not to have some liking of God and goodness, or Justice as such; though they love not God or goodness, as contrary to their fleshly lusts, nor love God as their Sanctifier and Ultimate End. And thus the Carnal Mind is Enmity to God, being not subject to his Law, though this be consistent with loving him secundum quid.
IV. I believe him that there is a faith, such as the Devils, which may be without Justification, both in habit and act: But that the same Faith which after justifieth, can be many years Habitually before Justification (that is, Sanctification as he meaneth it) I believe not: Seeing God hath promised that all that believe (thus) shall be justified and have his Spirit.
V. Jansenius seems to me to set too light by Habitual Grace, as if it were some common thing in comparison of the Act: Whereas I take a Habit of love to God to differ from an act, either as a Spring or Rivulet from a drop, or as Honesty from an honest act, or Learning from a learned exercise, or as a fixed friendly Inclination which is like to Nature, differeth from a friendly action, and to be more excellent than a particular act.
V. Jansenius seems to me to set too light by Habitual Grace, as if it were some common thing in comparison of the Act: Whereas I take a Habit of love to God to differ from an act, either as a Spring or Rivolet from a drop, or as Honesty from an honest act, or Learning from a learned exercise, or as a fixed friendly Inclination which is like to Nature, differeth from a friendly action, and to be more excellent than a particular act.