A26883:3604
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.
A. Here I must distinguish also: 1. Power is so called either as in se, in the virtue, or in the effect. 2. Power in man is so called either as merely mans, or as Gods that worketh in man. And so I answer, 1. Gods Power in it self which way ever it worketh (in man or out of him) is the same, neither greater nor less than it self, for it is God. 2. Power in it self as Gods is infinitely greater than mans as such. 3. As power is so called from the effect, it is no Controversy: For the event still telleth which is the greater, or prevalent therein.
A. Here I must distinguish also: 1. Power is so called either as in se, in the virtue, or in the effect. 2. Power in man is so called either as meerly mans, or as Gods that worketh in man. And so I answer, 1. Gods Power in it self which way ever it worketh (in man or out of him) is the same, neither greater nor less than it self, for it is God. 2. Power in it self as Gods is infinitely greater than mans as such. 3. As power is so called from the effect, it is no Controversie: For the event still telleth which is the greater, or prevalent therein.
B. You have answered well. Quest. 4. You do not mean I know that in the instant of acting, the Soul that willeth can nill the same thing at the same time, in the same respect, much less after the act is past, that it hath a contrary power ad praeteritum? It is, I suppose, only in the instant, antecedent to the act that you say Grace is resistible?
A. You may easily be sure of that.