A26951:716
The life of faith in three parts, the first is a sermon on Heb.…
The life of faith in three parts, the first is a sermon on Heb. 11, 1, formerly preached before His Majesty, and published by his command, with another added for the fuller application : the second is instructions for confirming believers in the Christian faith : the third is directions how to live by faith, or how to exercise it upon all occasions / by Richard Baxter.
London: printed by R.W. for Nevil Simmons, 1670
Part 3 › Chapter 3: Directions to live by Faith on the Holy Ghost.
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.
11. But the assenting act of Faith, doth cause these acts of the Will to God and the Mediator. Because we believe the Truth and Goodness, we Consent and Love.
11. But the assenting act of Faith, doth cause these acts of the Will to God and the Mediatour. Because we believe the Truth and Goodness, we Consent and Love.
12. Both these acts of the Will are caused by assent at one time, without the least distance.
13. But here is a difference in order of Nature, because we will God as the End, and for himself; and therefore first in ⟨p. 221⟩the natural order of intention; and we will Christ as the Means for that End, and therefore but secondarily. Though in the Intellects apprehension and assent ▪ there be no such difference; because in the Truth, which is the Understandings object, there is no d•fference, but only in the Goodness which is the Wills object: And as Goodness it self is apprehended by the Understanding, ut verè bonum, there is only an objective d•fference of dignity.)
13. But here is a difference in order of Nature, because we will God as the End, and for himself; and therefore first in ⟨p. 221⟩the natural order of intention; and we will Christ as the Means for that End, and therefore but secondarily. Though in the Intellects apprehension and assent there be no such difference; because in the Truth, which is the Ʋnderstandings object, there is no dfference, but only in the Goodness which is the Wills object: And as Goodness it self is apprehended by the Ʋnderstanding, ut verè bonum, there is only an objective dfference of dignity.)