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,…

C. How do you manifest that?

B. Most plainly: For if we have nothing to enquire after between Gods agency ex parte sui and the Act of Faith, it is a ridiculous question to ask, what Grace is sufficient, and what effectual? and what difference between the one and the other? and what is that which maketh efficiently the difference? For either your Question is of the Cause or the Effect: If of the Cause, it is (besides the second Causes) nothing but Gods Essence, even his essential Activity, Wisdom, and Will: And do you think that Gods essence is diversified, as little and great, more or less, sufficient and effectual? Do you enquire for Diversity in simple unity? That which worketh all effects in the world, is one Cause, that hath in it self no real difference of parts, kinds or degrees. II. But if your question be of the Effect, it is ridiculous or past question. Do you ask what Grace in us it is that maketh the Difference, between a Believer and an Infidel? Why, your question answereth it self. It is Faith, and that maketh the difference in one, as Infidelity doth in the other. Do you ask what is sufficient? To what? If to Salvation it is perseverance in Faith and Holiness: If to Justification, it is Faith; if to Faith and Conversion; nothing pre-existent in us. Do you ask what maketh Grace effectual? what Grace mean you? If Faith, it's none of the doubt or Controversy: It is (improperly) effectual to Justification (being no efficient of it, but a Condition, which is a Receptive dispo•ition) ex ordinatione divina, & virtute foederis. You must recur then and ask, what maketh Gods Essence or Spirit effectual? As if Gods essence had a Cause, or suffered from the Creature. But if you mean no more but what are the Causes of Faith? that's another question oft answered. Choose now whether you will lay all our Controversies on that fine thread, of Gods various Impress on the faculties in order of Nature antecedent to Faith (in act or true habit); or else confess that we have no difference, nor show of any, but have many ages abominably abused the world.

B. Most plainly: For if we have nothing to enquire after between Gods agency ex parte sui and the Act of Faith, it is a ridiculous question to ask, what Grace is sufficient, and what effectual? and what difference between the one and the other? and what is that which maketh efficiently the difference? For either your Question is of the Cause or the Effect: If of the Cause, it is (besides the second Causes) nothing but Gods Essence, even his essential Activity, Wisdom, and Will: And do you think that Gods essence is diversifyed, as little and great, more or less, sufficient and effectual? Do you enquire for Diversity in simple unity? That which worketh all effects in the world, is one Cause, that hath in it self no real difference of parts, kinds or degrees. II. But if your question be of the Effect, it is ridiculous or past question. Do you ask what Grace in us it is that maketh the Difference, between a Believer and an Infidel? Why, your question answereth it self. It is Faith, and that maketh the difference in one, as Infidelity doth in the other. Do you ask what is sufficient? To what? If to Salvation it is perseverance in Faith and Holiness: If to Justification, it is Faith; if to Faith and Conversion; nothing pre-existent in us. Do you ask what maketh Grace effectual? what Grace mean you? If Faith, it's none of the doubt or Controversie: It is (improperly) effectual to Justification (being no efficient of it, but a Condition, which is a Receptive dispoition) ex ordinatione divina, & virtute foederis. You must recur then and ask, what maketh Gods Essence or Spirit effectual? As if Gods essence had a Cause, or suffered from the Creature. But if you mean no more but what are the Causes of Faith? that's another question oft answered. Choose now whether you will lay all our Controversies on that fine thred, of Gods various Impress on the faculties in order of Nature antecedent to Faith (in act or true habit); or else confess that we have no difference, nor shew of any, but have many ages abhominably abused the world.