A26883:3750
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.
B. As far as I can understand them they mostly differ not from the Synodists at all, in their meaning; (much less do the School-men and Lutherans, who use not the word [suasion] so much as they.) For the thing that they mean is 1. That Gods Spirit worketh on the Intellect by objective means, (though not only propounding that object, but also assisting and exciting the mind.) 2 That by the apprehension of the Intellect, the wills object is offered to it: And as Camero copiously pleadeth the act of the will is ever excited by the act of the Intellect. (Or indeed the object is so aptly presented, as that the will shall or may either by Natural or Gracious Inclination excite it self, supposing Gods assistance.) But that the will is not moved, to any but an Apprehended Good. 3. And that God doth this work on the will in a sweet connatural manner; like as an effectual persuader doth, not forcing the Will, but preserving its liberty: and as the Arminians speak, not irresistibly, or by necessitation, leaving the act to be contingent. 4. But withal, it is most certain, that God operateth on the Mind and Will it self, and not on the Preacher of the Word only. 5. But no mortal man knoweth how; nor is able to comprehend his way of operation. 11. But next tell me what you mean by Physical, which is the other branch of your distinction?
B. As far as I can understand them they mostly differ not from the Synodists at all, in their meaning; (much less do the School-men and L•therans, who use not the word [suasion] so much as they.) For the thing that they mean is 1. That Gods Spirit worketh on the Intellect by objective means, (though not only propounding that object, but also assisting and exciting the mind.) 2 That by the apprehension of the Intellect, the wills object is offered to it: And as Camero copiously pleadeth the act of the will is ever excited by the act of the Intellect. (Or indeed the object is so aptly presented, as that the will shall or may either by Natural or Gracious Inclination excite it self, supposing Gods assistance.) But that the will is not moved, to any but an Apprehended Good. 3. And that God doth this work on the will in a sweet connatural manner; like as an effectual perswader doth, not forcing the Will, but preserving its liberty: and as the Arminians speak, not irresistibly, or by necessitation, leaving the act to be contingent. 4. But withal, it is most certain, that God operateth on the Mind and Will it self, and not on the Preacher of the Word only. 5. But no mortal man knoweth how; nor is able to comprehend his way of operation. 11. But next tell me what you mean by Physical, which is the other branch of your distinction?