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,…

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.

XVIII. His judgement of the Matter of the Reward (that it is but God himself seen and perfectly loved for himself) is of great use: But yet it is both lawful and ex individuationis principiis & ex natura humana necessary that we take and desire this as our own felicity, and so under God intend our selves. And quoad rationem praemii it is the Reward of a Rewardable state or work, and therefore of the free act of a creature not merely necessitated: It may be a gift without Respect to our Liberty and Obedience, but not a reward: But it is both a gift and a Reward.