Catholic Theology Plain Pure Peaceable — Richard Baxter

Catholic Theology Plain Pure Peaceable · Richard Baxter

The ninth Crimination.

They make the Grace of God to be Effectual, not from the Will of the Giver, nor from the proper force of the Grace it ſelf, ſo much as from the will of man concurring: For they think that Gods Grace is but univerſal and indifferent, and leaveth it to mans will whether it ſhall produce the act of faith or not: ſo that the poſſe Credere & velle is of God, but the actu credere & velle is of our ſelves. This is the grand difference which I have reſerved to the last; and as Dr. Twiſſe oft no…eth the queſtion, Unde Gratia fit Efficax? is it which they are loath to be brought to anſwer.

I know that this is cryed up as the great difference; And whereever things are myſterious and hard, there will be variety of Conceptions and words; from whence it will be eaſie to pretend real differences, and make them ſeem great▪ But becauſe order befriendeth Truth, we muſt be agreed firſt of the ſubject of the queſtion, what Grace is it whoſe Efficacy you diſpute of? I take it for granted, that it is ſuch as is to work, in genere Cauſae Efficientis. But tell me firſt, whether you Arminius confeſſeth Gods infallible operation, thus, Nihil mali caveri poſſe niſt Deo impediente certum eſt; Sed de modo impediendi diſputatur: an ille ſit ex Omnipotent… Dei actione in voluntatem hominis agente ſecundum modum naturae, unde impeditionis exiſtit Neceſſitas; an vero ex tali actione quae ag…t in Voluntatem, ſecundum modum voluntatis qu… liber… eſt, unde impeditionis infallibilitas. Armin. Exam. Perkins pag▪ 501. Note, by Neceſſity Arminius doth mean Neceſſity conſequentis, vel effecti, and confeſſeth neceſſity Conſequenti…, (which here he calleth …nfallibility). And Dr. Twiſſe profeſſeth that he and all the Schoolmen hold no other▪ And note the unde that he maketh the Infallibility to reſult from the operation of God, and not from his fore-kno…ledge only.confeſs or not, that there is ſuch a thing as Univerſal Grace, or Help of the Spirit, fixedly or ordinarily accompanying or working by the means of Grace, which operateth as the Sun, ad modum recipientis, and will not produce the ſame effect on one receiver as on another.

I cannot anſwer what you have ſaid for it: And when I read Dallaeus Apolog. and in him almoſt all ancient Writers, and late Churches for it, I dare not be ſo ſingular as Spanhemius and a few more of late in denying this Grace of God. Though I once thought that it had been Objective only, and with Amyrald I noted little more in the Controverſie, than between the Objective and Subjective grace, as if there had been no other Efficient grace to come in queſtion. But I am convinced, 1. that de facto there is a degree of Grace ad poſſe that leaveth men unexcuſable, which is not effectual in the event: For I dare not ſay that I could never have ſinned leſs, or done better than I did. 2. And that the ſame degree of the Spirits help is not ſufficient to an utterly unprepared Soul, as to the prepared; or to cauſe a man to believe and love God above all, as may cauſe him to forbear ſome ſin, or to uſe ſome means Non poſſunt initia illa accendi, aut fides inchoata retineri, dum voluntas omnino repugnat: Non enim Efficax eſt Spiritus Sanctus in eo, qui ne vult quidem audire Evangelium, & excuteretur ſi voluntas ſuccumberet dubitationibus. Loc. Com. de lib. art. c. 7.for further Grace: Therefore ſuch a thing as is called ſufficient and univerſal Grace or help I do confeſs. But (by the way) if Christ be the univerſal Diſpenſer of this Grace, how reacheth it to thoſe that know not Chriſt.

1. I have ſhewed you in Cain's inſtance and his poſterity, that it reacheth not Equally to all, no more than the Sun to the Southern and the Northern Nations.

2. I have proved to you that Chriſt was after the fall made the Head of the new Covenant, and that this Covenant was made with all Mankind. And that he is the Adminiſtrator General to all Mankind, and all things, Power and Judgment is committed to him: that he is now the Owner, Ruler, and Judge of all.

3. Therefore all the Light, Means and Mercies that are in any parts of the world, are as truly from Chriſt as the univerſal Mediator, as all light is from the Sun. (Even in Dungeons and Caverns, and where there is leaſt) And as the Sun ſends forth ſome light before it ariſeth, and ſome after it is ſet, and ſome in the night, even by the Moon, &c. ſo doth Chriſt enlighten all the world, ſo far as they have light though in very various degrees.

4. You will not ſay that Chriſt by his Incarnation, did put all the reſt of the world into a worſe condition than they were in before his coming; and to take away from them any of the mercies of the Law of Grace, which God had made with them in Adam and Noah.

I am afraid you go about to confound the world and the Church, while you make all to be the Kingdom of Christ; and to be under the Law and Covenant of Grace.

I muſt ſtill call you to difference the queſtion de re from that de nomine. Whether all ſhould be called the Church is one queſtion? And how really they ſtand related to Chriſt, is another. To that de re I ſay, 1. It is paſt doubt that Chriſt the Mediator, is the Owner and Ruler of all the world de jure, even jure Redemptionis, as all are given to him of the Father.

2. It is doubtleſs that all are under his foreſaid Law of Grace, as that which is in force to oblige them, and to puniſh them if they break it, and to reward them if they keep it. For they are not Lawleſs nor hopeleſs.

3. It is doubtleſs that all are poſſeſſed of many and great Mercies, as well as obliged to many duties, as tending to their recovery and ſalvation. And thus they are ſo far the Kingdoms of Chriſt. But yet de nomine they are not to be called the Church; becauſe the Church is Regnum peculiaritatis. As the Iſraelites had the foedus peculiaritatis, and were Regnum peculiare before Chriſts coming, and yet not the only people in the world that were under a Law of Grace (for that was univerſal). So is it now with the Chriſtian Churches and much more.

Briefly, Chriſt hath three ſorts of Subjects in the world; 1. Subjects quoad obligationem; and ſo all the world are his Subjects (becauſe firſt his beneficiaries). 2. Subjects by profeſſed Conſent, which is, 1. A half conſent, as many without the Church. 2. A full conſent by Baptiſm: and theſe are the Church viſible. 3. By ſincere Heart-conſent; and this is the Church myſtical or regenerate that ſhall be ſaved. In this I think we are agreed.

Well; Suppoſing an univerſal help of Grace, how anſwer you the queſtion? Under fit Efficax?

Do you grant me then that this univerſal Grace is ever effectual?

Stay there. You told me that's the turning point where Dr. Sanderſon and Dr. Hammond came to a ne plus. But, 1. As to preparatory Acts we ſhall not deny it. I find not that our Divines do aſſert the neceſſity Vaſq. in 1. Tho. q. 23. Diſp. 88. Reciteth various opinions of the Schoolmen of the nature of operating and co-operating Grace: 1 Vega's in Conc. Trid. l. 6. c. 8. That operating Grace is each holy cogitation and firſt motion of the will, in which God acteth Phyſically, and Man is but Paſſive. And ſo the Nominals who make God only Active, and Man Paſſive in the efficience of Intellection and Volition (as he ſaith) And ſome Thomiſts. 2. The way of Aquin. Co…rad, Cajet. Dur. Anton. Sot. Dried. Tapper. Who ſay that Gratia operans is in the firſt free motion of the will, circa finem, whence the will is moved ad media, &c. 3. Greg. Armine's which many follow, ſuppoſing it Auguſtines, Omn… opu… intellectu… & voluntatis non ſolum a Deo fieri, ſed etiam a nobis tanquam a cauſa ſecunda efficient… Phyſice produci: Deum tamen ſola ſua virtute primo voluntatem applicare ad libere volendum, non jolum …am praeveniendo praevia Cogitatione ex parte intellectus, & primo motu non deliberato timoris aut ſpei, ſed etiam …am impellendo ad conſenſum liberum. H…nc impulſum putat Gregor. eſſe medium quid inter ipſum conſenſum liberum ad qu…m cooperatur voluntas, & primum motum non deliberatum voluntatis, I…u cogitationem intellectus; & appellati ab Auguſtino Initium boni operis. 4. This Vaſqu…z confuteth, and aſſerteth, that Gratia operans (quam ſine nobis in nobis Deus operatur) according to Auguſtine is no ſuch middle impulſe, but …pſam Sanctam cogitationem, quae eſt ante conſenſum, & motum voluntatis ſubitum ſine noſtra libertate ex pia illa cogitatione ortum, quo deterremur a malo (he meaneth ſome paſſion) & ad bonum provocamur. And that co-operating Grace is Ipſe conſenſus, liber in quo meritum reperitur, Etiam circa finem. Now either there is ſuch a middle Impulſe or not: If not, then beſides Gods eſſence, there is no effect on us antecedent to our conſent, but the ſaid cogitation and paſſion; And 1. Theſe are commonly ſaid not to neceſſitate the will. 2. And if they do, it muſt be but Morally, which is commonly held to be no way of neceſſitating though it may be of aſcertaining the event. And ſo conſent or our Volition it ſelf would be but of co-operating Grace. And if there be ſuch a middle Impulſe, as Gregory holdeth, it is confeſſed by him and the Dominican praedeterminants, to determine the will only to act freely, and therefore not to neceſſitate it to conſent, but only to aſcertain it, and ſo the Volition will be as free as but by co-operating Grace, though the Impulſe would be neceſſary which tendeth to it.of a ſpecial Grace for every preparatory Act. But of the reſt I doubt.

And then, 2. Sure you cannot deny it as to well prepared Souls. 1. Becauſe you granted that the ſame degree of help may be effectual to a diſpoſed Soul. 2. And ſo the Help though univerſal, will to a prepared Soul be proportionable to the deſired effect; and is nevertheleſs Grace or powerful to ſuch, for being univerſal, or uneffectual to others. 3. And it ſeems that ſuch a kind of degree of Grace was effectual on Adam before his fall, and uneffectual in his fall. 4. And it ſeemeth congruous to Gods other works, that he give Grace ſuitable to his Law and Promiſe, which ſhall not be always uneffectual.

So that it is moſt probable that to prepared Souls, that ordinary eſtabliſhed degree of the Spirits Influx from Chriſt, which is univerſal, but uneffectual to the unprepared, is not only ſometimes, but ordinarily effectual. I think none can prove the contrary. And the ſame Grace you confeſs to be effectual to preparation.

But to unprepared Souls whom God will ſuddenly convert out of the ordinary way, a ſpecial extraordinary operation ſeemeth neceſſary. But wherein the extraordinarineſs of it conſiſteth, antecedent to faith the ſecond effect (beſides the extraordinary means) I think it paſt mans reach to know.

Well, now tell us, Unde Gratia fit Efficax.

Any ordinary Logician will tell you, that the effect is from all the cauſes, and not from any one alone. It is effectual in that it produceth the effect: To which each cauſe doth its proper part; and one is not all▪ The effect in queſtion now is Faith. Faith is cauſed as is ſaid, 1. By Gods will as the Original. 2. By Chriſt as ſending the Spirit (and meriting Grace firſt). 3. By the Spirit as the Operator. 4. By the Goſpel as the Inſtrument. 5. By the Preacher as a Sub-Inſtrument. 6. But all this effecteth ordinarily in materia diſpoſita, and no other. (Having before wrought that preparation). 7. But extraordinarily in materia indiſpoſita, working diſpoſition and all at once.

Now here, 1. Gods Will doth its part without any cauſe; Velle ex parte Dei (ſicu… & agere) is his eſſence; and the termination of it in rem Volitatam hath no efficient, but only an Objective Cauſe. 2. This prime Cauſe is the prime reaſon of all the efficacy of Inferior Cauſes: Not qua voluntas ſimply moving them, but qua voluntas cum potentia executiva moving them; and qua volitio inferreth the neceſſitatem conſequentiae of the effect. So that plainly, I think that no Good cometh to paſs in the world, but what God forewilled, and nothing which he abſolutely willeth, cometh not to paſs; what he fore-knoweth is neceſſary, neceſſitate Infallibilitatis, and what he abſolutely willeth, neceſſitate Imutabilitatis; and what he worketh from ſuch a will is neceſſary neceſſitate invincibilitatis. 3. Though all the other Cauſes are the reaſon of the effect, and not only the firſt, yet none of them operate on the firſt Cauſe, and put any force into it for the act. So that its force is from it ſelf, but theirs from it.

And having ſaid this much preparatorily, I thus reſolve your great queſtion.

Here are three things before us, whoſe cauſe may be enquired of; 1. The neceſſitas Logica conſequentiae, ex quo in ordine probandi neceſſario ſequitur eventum futurum eſſe: And this is the Decree or Will of God, (yea, and his fore knowledge) This is preſuppoſed.

2. The prime effect of Gods Will and Active power operating: And this prime effect is not our Faith, or Act, but the Impreſſion or Received Influx of God on the Soul. For the Soul receiveth (its like) ſome Impreſſion by the Divine Influx by which it believeth or acteth it ſelf: It doth not Receive its own Act, as if that act had been firſt preexiſtent in the Donor; but it performeth that Act becauſe it is premoved to it. Now if the queſtion be of this firſt effect, Unde operatio Gratioſa ſit efficax, I anſwer, 1. The whole efficient reaſon is in the operator and operation it ſelf. It is effectual ad impreſſionem ex natura rei, becauſe it is an Act: If it did nothing, it were no Act tranſient. 2. And the ſpecification and individuation is from the terminating object. It is denominatively and Relatively, one Act which is on a Stone, and another on a Soul, de ſpecie: And it is numerically one which is on Peter, and another on John. If the Sun did ſhine in vacuo, there being no other creature to be objective or paſſive, it would ſtill agere, but it would nihil efficere: quia nihil afficere; So God is one Infinite act, and ex parte ſui never begineth to act, nor ever ceaſeth, nor is divided; But tranſiently he doth nihil afficere vel efficere, but firſt by making objects, and then acting on them. So that were there no mobile Gods act would not movere. This firſt effect then of Impreſs hath an Effective and an Objective Cauſe, The Effective Cauſe is Gods Eſſence; that is, his Active Power, Intellect and Will, and nothing elſe: (Suppoſing now that it be not Gods operation on the Inſtrument or medium that we ſpeak of, but immediately on the Soul it ſelf). But Man's Soul is the Objective Recipient Cauſe of this firſt effect, which is, the Impreſs, or Influx received.

3. The Secondary effect is, Mans Act, Faith and Repentance it ſelf. If the queſtion, Unde Gratia ſit efficax, mean this, (as with moſt it doth) then it is all one as to ask, Unde hic Effectus? For that Gods Influx on the Soul immediately, is the ſole Cauſe is falſe. Therefore the anſwer is, that this effect is from all the Cauſes conjunct: From Gods Will, or Law, and Power and Wiſdom; from Chriſts miſſion of the Spirit (before merited); from the Spirits Impreſs or Influx; from the Goſpel; from the Miniſtry (uſually) and from the Agent Believer; all theſe as the efficient Cauſes. And it is from or on the prepared Soul (ordinarily) as the Materia diſpoſita, vel Cauſa Receptiva, Objectiva of the Divine operation: And from or on God Chriſt, the promiſe, Glory, as the materia objectiva actus humani; where I conclude the Cauſa finalis as the chief object.

Thus I have ſhewed you truly and plainly unde fit fides, as that is all one as unde hic effectus; and that is all one, as unde Gratia fit efficax, as to this ſecondary effect.

But I conceive that the ſenſe of the queſtion rather i…, which of all theſe is the chief cauſe or reaſon of the exiſtence of the effect?

Pardon my impatience of Confuſion. The chief cauſe, and the chief reaſon are not always the ſame. There is no queſtion but God is the only and total Cauſa prima, from whom all the reſt have all their power and force. But by the Reaſon of the exiſtence is often meant, that which in diſcourſe muſt be aſſigned proportionately in anſwer to the queſtion, Why is one converted rather than another? ſuppoſing Gods Influx on them both: And this is oft the Receptive diſpoſition as is ſaid; for Reciptur ad modum recipientes.

Well; But the queſtion recurreth what is the chief Cauſe and Reaſon that one, not another, hath that preparatory Receptivity.

The chief Cauſe is God why one hath it: The chief Cauſe why another hath it not, is himſelf, that is, the Moral deficient cauſe. The Ratio differendi I opened to you before. The moſt notable, if we ſuppoſe Gods Influx to be of it ſelf univerſal and equal, is the Indiſpoſition of the Sinner, whence he doth difference himſelf from thoſe that God cauſeth to receive even preparing Grace. But the true Ratio effectus is from all the Cauſes conjunct.

But you muſt come at last, to ſome prime difference. And if you will ſay that the reaſon of our Preparatory effect or degree of Grace, is, becauſe I uſed a former well, or did not refuſe it, or was prepared for it, what will you ſay of the firſt degree.

I ſay that the firſt preparatory Grace or help was given to Adam, and all in him: as the firſt natural goodneſs was.

But where came in the firſt difference?

By Cain's wilful Sin, againſt God and his Grace.

But though you do with Auguſtine hold a communicated guilt of the ſins of other Parents than our firſt, and ſo a difference between perſons (yea and Kingdoms) thence ariſing, yet ſome Children as Eſau and Jacob, born of the ſame Parents, must have in them ſome other cauſe of difference, even as to preparatory Grace.

Suppoſe Gods fixed equal Influx univerſal, there are two Cauſes of difference herein. 1. One is the meer ſinful wilfulneſs of one party, that doth not do what that Grace enabled him to do, by which a difference is made.

You mean that Jacob better uſed his help than Eſau.

Not ſo: but that Eſau more abuſed it than Jacob. Suppoſe Jacob had ſlept out his youth, or done no good, and Eſau had rebelled againſt God alſo, and done much miſchief, Eſau had hereby made a difference, which is aſſignable without commending Jacob.

Well, what is the other Cauſe?

2. Gods own free differencing Will and Grace, who is a free Benefactor, and may do with his own as he liſt: and therefore freely loveth Jacob with the electing ſpecial love and decree which he hath not to Eſau. For though I have all this while diſcourſed with you of the Ratio Efficaciae of an Univerſal Grace, I ſay not that there is no other.

O: Now you come to the matter indeed.

II. The Queſtion Unde fit Gratia efficax, *Blank de Diſt. Grat. Theſ. 79. Naturam Gratiae efficacis Thomiſtae ponunt in motione quadam virtuoſa quae eſt in voluntate, per modum quo impetus in re quae impellitur: Janſenius in …ffectibus Amoris & deſiderii boni coeleſtis & ſpiritualis, quibus ſuaviter ſurſum rapitur animus humanus: Diſcip…li Cameronis in pot…n…ſſima mentis illuminatione & perſuaſione quae voluntatem & …ffectus ſecum rapit. Alii in omnipotenti & efficaciſſima Dei operatione qua novum principium ſpiritualis vitae Cordi hominis vocati inditur & homo ſim…l excitatur ad actus eliciendos quae hic plerique v…i docti proferunt componenda potius quam opponenda videntur. Even they that are for Phyſical praedetermination, are not agreed what it is: ſome make it a tranſient quality paſſing with the act. Some ſay it is only mans Act it ſelf as from God the firſt cauſe. Some with Alvarez ſay, It is Aliquid quod habet eſſe incompletum as colours in the air, that is, They know not what, and yet venture on hot contentions about it. And Janſenius who maketh it to be Delectatio or Complacentia, ſaith it is Actus vitalis & indeliberatus animo, & quidem amoris & deſiderii praecedentis conſenſum ac delectationem illam quae & quies animi & gaudium dicitur. De Grat. Chriſti l. 4. c. 11. Much like to Vaſquez, ſave that Vaſq. calls it but an indeliberate prime motion of the affection and Janſenius calls it Indeliberate Delectation or Complacency; which certainly is an Act of man; and the Scotiſts ſay that all the Wills Acts are free, though not all its inclinations. But thus we ſtrive about that which none of us underſtand, viz. How God moveth his Creatures and our Wills in ſpecial.being put of Gods ſpecial Grace, by which he arbitrarily maketh a difference, and is more than his Univerſal Grace, muſt be thus reſolved, That though other Cauſes concur to the effect, the Great, over-ruling, differencing, and aſcertaining Cauſe, is the very quality and aptitude of Gods operation it ſelf, as proceeding from an abſolute volition of the effect, and in the Means and Influx fitted to aſcertain the effect.

Wherein conſiſteth this differencing ſpecial Grace?

Deceive not your ſelf: No mortal man can know in what it ordinarily, conſtantly, or chiefly conſiſteth. We know, 1. That though God as Rector per Leges, keeps one even and conſtant courſe, yet as Proprietor and Benefactor he may vary as he pleaſe: And that a Benefactor may give unequally to men of equal merits: And that God really doth ſo de facto: And that his Will hath no Cauſe. 2. We know that God hath innumerable ways to fulfil his Will, and make a difference between man and man, which are beyond the ſearch of Mortals. 3. And though we can name divers which he can take, we know not de facto, which he doth take, hic & nunc.

What differencing free acts of Grace do you obſerve.

None which violate Gods eſtabliſhed order, or diminiſh his univerſal Grace. But ſuch as are ſuperadded ſpecially to ſome. As, 1. To Children of the ſame Parents, he giveth to divers a temperament of Body, as in one much more conduceth to thoughtfulneſs, tenderneſs, meekneſs, ſobriety, chaſtity, zeal, honeſty, &c. than in the other. He is a ſtranger to man that knoweth not this.

2. He ſometime giveth them various Education: One is piouſly educated. Another is ſnatch'd away and made a Janizary. A third the Parents dying, leave to ſuch as educate them vitiouſly. And ſome the Parents apoſtatizing educate in Hereſie or unpiety themſelves.

3. He oft caſteth their lot under different means for their Edification. One is ſet Apprentice to a Godly Maſter, and another to an ungodly one. One is caſt under a Holy able Miniſter, and another under an ignorant Seducer: One is caſt among Godly Companions, and another among lewd Seducers, idle, wanton, voluptuous, unclean, malignant, ſcornful, or other ſuch tempting perſons, as that a great deal more grace or help is neceſſary to their preſervation.

4. One (for ought we ſee of equal commerit) is impelled or occaſioned to go to Church, juſt when an apt Sermon is prepared for him: and another occaſioned to be abſent. A Miniſter or Friend is ſent (as Philip to the Eunuch, though by ordinary means) to meet with one, and ſpeak ſuitably to his caſe; and not to the other.

5. One falleth under ſome great affliction, which taketh him down, and awakeneth him to ſeriouſneſs; and another ſwimmeth down the violent and dangerous ſtream of proſperity and conſtant health.

6. One ſeeth ſome notable Judgments on others, or ſome convincing Providences, or hath ſome ſtrange deliverance himſelf; which another never hath.

7. One Nation or Kingdom of equal ill deſert, hath the Goſpel and powerful Preachers ſent to them; while others are left as the moſt of the world without it; yea, as the poor Iſlanders, Laplanders, Braſilians, Soldanians, and Canibals.

A thouſand ways God hath to fulfil his Will which we know not of. But beſides all theſe in point of Means, we ſee that under the ſame Means, or Sermon, or Family helps, there is not the ſame ſucceſs: Not only becauſe the unbelievers make the difference by ſinning againſt ſufficient univerſal Grace; but becauſe God doth eſpecially touch the hearts of ſome, by ſuch Grace as he giveth not to others. Thus did he open the heart of Lidia, Act. 16.

Methinks you ſhould lay all on this Internal changing Grace, and not on the difference of means.

Certain Experience telleth us, that moſt uſually God giveth extraordinary differing means where his Grace ſhall work different effects.

Chriſt himſelf who was to beſtow extraordinary Grace after his Incarnation, was himſelf to be an extraordinary means: He muſt work Miracles, raiſe the Dead, riſe from the Dead, &c. as the Means.

The Apoſtles that were to do extraordinary things, in calling the unbelieving world to Chriſt, were to do it by miracles and extraordinary▪ means. The 3000 Act. 2. muſt have the Apoſtles miraculous gift of tongues to be the means of their Converſion. Cornelius muſt have both an Angel and Peter. Paul muſt be ſtrucken down and blind, and hear Chriſt ſpeak from Heaven, and after have Ananias's Miniſtry. The Eunuch muſt have Philip. The Jaylor, Act. 16. muſt have an Earthquake; and ſo of others.

And to this day we ſee how little God doth where there is no Miniſtry or Means. And how much the ſucceſs of able, holy, skilful Miniſters, doth differ from that of wicked, or Ignorant ſots: And how uſually in all the world, the ſucceſs goeth according to the means; and that the inſtances of contrary are unuſual rarities: Therefore ſeparate not what the wiſdom of God hath conjoyned.

But do you think that God ever aſcertaineth the Effect, meerly by ſuch Moral Differencing helps or means, annexed to his univerſal Gracious Efflux or aid, without a ſpecial degree of that Immediate Efflux it ſelf on the Soul.

1. We little know when God worketh Immediately, and how far His Efflux or Action ex parte agentis I oft tell you hath no degrees being himſelf: The degrees are in the Received Impreſs on the Soul. And it's like this ſpecial differencing Grace conſiſteth in a ſpecial degree of Impreſs: But when that Impreſs is made by the Spirit without the Inſtrumentality of Means, we know not. God can make our own Imagination, and ſpirit,, and inward temperament a means undiſcernably to us.

2. If I have proved to you that even the univerſal Grace it ſelf with common means, may attain the effect, and doth in many, who dare queſtion, whether All, yea One extraordinary or ſpecial Means added by God to that Common Influx, (with a will of ſucceſs) may aſcertain the effect. It were Blaſphemy to ſay that God hath not Wiſdom enough thus to attain his ends, by a ſeries of adapted means, in conjunction with that Grace.

But methinks you ſpin too fine a thred, when you talk of an Impreſs of the Spirit on the Soul, as the firſt Effect, (of God alone, or God and the Means) antecedent to faith or the Act of man as the ſecond effect (of God and Man together). I find not that our Curiouſeſt School Wits do talk much of ſuch an Impreſs.

1. You will find the ſame ſence in the Thomiſts and many of the Schoolmen: And methinks it is clear in it ſelf. The Act of Faith is done by us: Our Souls have need of ſome Grace to be the Cauſe or it. The Cauſe goeth before the Effect. This Cauſe muſt not be out of us, but within us: Grace therefore muſt be firſt within us as a Cauſe, before it is within us as the effect of it. Yea, Action being nothing but Modus Agentis, is not a fit recipient it ſelf immediately of a vis impreſſa: It is the Soul or faculty that muſt Act; and to ſay that Gods Influx is not on the Soul or faculty as the recipient, but on the Act of that faculty aloue, ſeemeth to be unintelligible, if not abſurd. It is our Act, or our Soul that needeth help or Grace? If not the Soul, but the Act, then we have need of none at all: For the Act is yet future, that is, is no act, and nothing, and ſo hath no need.

2. But if really you will hold to the opinion that our Act it ſelf is the firſt Effect of Gods Influx or Will, then take notice, that all our controverſie here between you and the Arminians, what Grace is ſufficient, and what effectual, is at an end; And it is on your part, and for the truth that I ſpin that thred which you account too fine.

How do you manifeſt that?

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 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 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.

But ſeeing you maintain that God as a free Lord and Benefactor doth vary his gifts of Grace as he doth of Nature, though we know not when he doth it Morally, and by means, and when by Immediate differing Impreſs; yet methinks you ſhould hold that by one of the two he always doth it: And that equal Grace hath never unequal effects by the unequal free reception, rejection, or other difference made by man.

To conclude this whole diſpute, 1. *By Grace here I mean not with Bradwardine Gods Will, as denominated from various objects: Gods Will in it ſelf is but One, and the Effects are many: and the Will is variouſly denominated virtually ex connotatione terminorum vel effectuum. If he could prove more diverſity in Gods Will, or that no man can do any thing but what he doth, I ſhould be of his mind.That equal univerſal Grace can end in different effects, in the ſame Man, and in divers men, by man's own free various concourſe or neglect, I have fully proved to you.

2. And when we have proved that ſuch a Grace there is, and ſo it can do, we have great reaſon to think that ſometimes it doth ſo: And no man can prove that it never doth ſo.

3. And de facto I have proved, that ſometimes it doth ſo: in Adam's caſe, and in Cain's making a difference, before God denyed him ſufficient Grace. And in all bad men and good men in the world, who ſometimes ſinfully omit to do that which by the ſame Grace they could have done and did another time.

4. But de facto: How oft, and when, and in how many, God converteth men by the one way or the other, no Mortal man can tell.

And therefore forget not that when I call univerſal Grace, ordinary, and the ſpecial different Grace extraordinary; I intend not to tell you which God moſt uſually doth the work by as diſtinct from the other. But I call one Ordinary becauſe it is common to all, or more, in it ſelf, and alſo concurreth always with the other in its work, and ſo is never left out: And I call the other Extraordinary, becauſe it is above the univerſal degree and way, and proper to ſome, as ſuperadded.

You did well to remember that: For I was offended that you called that Different Grace, Extraordinary.

I ſay again, to conclude, I will earneſtly intreat you to take heed of theſe few errors in your foundation here, that they miſlead not your underſtanding in all the controverſie.

I. Do not think that God muſt needs act ad ultimum poſſe in all his operations: It's certain that as to many poſſible effects, he doth omnino non agere (as to make more Suns, more Men, more Worlds) And if he can therein totally not act, he can act limitedly or in tantum only as he freely will.

II. Do not think theſe degrees of Operation as various ex parte Dei, for they are but his moſt ſimple eſſence. Nor do not Imagine that there is a certain Vis media called Grace, which is ſomewhat Cauſal between the Creator and the Creature. I doubt ſuch a wrong conceit lyeth at the bottom of all theſe diſputes; and men think that beſides Gods eſſence, and the effects on the Soul, there is ſome middle force or cauſe called Grace, which is neither God, nor a Creature; whoſe kind and degree they enquire after.*As Aureolu… maintaineth.

III. Do not overlook the Glory that God deſigneth to himſelf in his SAPIENTIAL Kingdom, Government, and operations, I doubt ſome think ſo much of Strength and Power alone, as if they thought God were Glorified by nothing elſe, or more in an Oxe, or Horſe than in a Man. And whatever is aſcribed to Gods Sapiential operation, they contemptuouſly call, A Moral Cauſing, and not a Phyſical: As if God muſt move men as he doth the air, the water, or a ſtone. Remember that though Gods Omnipotent Activity, his Wiſdom and his Will, do ſtill inſeparably co-operate, yet they have each its eminent Impreſs, Effect and Glory. And ſo the frame of Nature is the Glorious Impreſs of Omnipotency, with Wiſdom and Love: The Kingdom of God on earth, eſpecially of Grace, is the Glorious work of the Wiſdom of God, directly governing Man as a Moral agent by Moral means: And the Kingdom of Glory, as foretaſted on Earth, and perfect in Heaven, is the glorious work of Divine Love. Separate not theſe, nor undervalue or diſhonour any one of them; But ſtudy the Glory of Gods Sapiential Kingdom and works. And remember that Moral Means, and Moral Operations of God, are not unſuitable to the Government of Moral Agents, in Moral works.

IV. Forget not the great difference between the way of operation ſuitable to ſuch a Moral Rector as ſuch, and to a meer Proprietor or Actor, and Benefactor. And then you will ſee, that ſtanding Laws are the Rectors Inſtruments; and Judgments, and Executions equal according to thoſe Laws. And that Life Eternal and Gods Glory and pleaſure being the ends of Government, it cannot be doubted but Gods Laws to all the world, have ſome aptitude and ſuitableneſs on their part to that end. And therefore that the frame of Moral means and annexed help hath a certain univerſal equality, antecedent to man's ſinful will, which by forfeiture and rejection maketh an inequality: And therefore it is one of the nobleſt parts of your ſtudy here, to find out what Acts God doth as Legiſlator, (for thoſe are firſt and equal) and as Judge (which man maketh unequal) and what he doth as Owner and free-Benefactor; For ſo he may make what difference he pleaſes: And the wonderful varieties through all the world tell us, that he pleaſeth to make very much.

V. Forget not that the Humane Nature of Chriſt Glorified is made of God, the Univerſal Sun, or Ciſtern of all Grace, by whom it is to be given out to all mankind; to draw them to God, and to rule and Sanctifie them further when converted. And do not think of any Recovering Influx of God but by the Holy Ghoſt; nor of the Spirit given any way but by and from Chriſt, who firſt draweth men to him, by the ſame Spirit which dwelleth in them as a Divine Nature when they are united to him.

VI. And as Chriſt is the Healing Sun of righteouſneſs, and the univerſal Medium or Mediator and Adminiſtrator both of Rule and Influx, ſo forget not that he giveth out this Spirit and Recovering Grace, much by a Law or Conditional promiſe, which hath its terms which muſt be obſerved. And as the meaſures of Chriſts Influx are oft reſiſtible, ſo it is ſpecially, by all wiſe Chriſtians to be noted, that the Giving or Denying of the Grace or operations of the Spirit, are the grand Rewards and Puniſhments in this world, above all Corporal ones, and thoſe which all Chriſtians ſhould daily and principally reſpect in their Hopes and Fears; Marking when the Spirits operations are denyed them, that they may find out the Cauſe, and with David cry (betimes) Cast me not away from thy preſence, and take not thy Holy Spirit from me, Pſ. 51.

VII. Laſtly, forget not, that as man is not moved as a ſtone but governed as a Moral agent, *Melanct. Loc. Com. de Lib. arb. c. 7. Joh. 6. Nemo venit ad me Reſp. Cyrillus l. 4. Non vi quadam cogi trahique credentes putandum eſt; ſed monitione, doctrina, revelatione: Omnis qui audit & diſcit a patre venit ad me: ubi auditus, diſciplina, doctrina adeſt, ibi fides non vi, ſed perſuaſione oritar. Non enim poſſum ſecundum Eccleſiae veritatiſ que dogmata liberam poteſtatem hominis, quod lib. arb. vocamus ullo modo negare. Ita Aug. tr. in Joh. 26. Non traheris? Ora ut traheris. Addit Strigel. p. 389. Sicui non placent haec Cyrilli & Auguſt. is amet ſua ſomnia quoad volet. Utrum que & creder… & Velle eſt Dei quia ipſe praeparat Voluntatem & noſtri, q…ia non fit niſi nobis volentibus. Aug. Retract. li. 23.and as the wonderful changes by motion in the world, are made recipiendo ad modum recipientium, by the diverſity of Receptive diſpoſitions, which are no efficient cauſes of what they receive; ſo Man can and must do ſomewhat, yea much under God to the due Receptivity of Divine Influx; not without God, nor by any Power which is not freely given him of God; But by a Power which he may or may not uſe. And that the neglect of what we can do, and doing the evil which we could avoid, is much at leaſt of the daily ſin of good and bad in all the world. And that though the faithful Servant be laudable, he is yet unprofitable, and hath nothing to boaſt of. And even the young Birds muſt open their mouths if they will be fed: which man muſt do freely, as they do neceſſarily. And when God giveth Man not only the Gold if he will open his hand, and the Meat if he will open his mouth, or not turn away and ſpit it out, and alſo giveth him all his Vital power by which he can do this if he will, and alſo can will it, and giveth him both Freedom to uſe this power, and manifold perſwaſions and helps to uſe it, All this muſt not be reproached as no Grace, nor the world inſtructed in Ingratitude, by them that ſhould Preach that Goſpel of Chriſt, which maketh Gratitude he univerſal complexion of all our duties, which muſt give life and beauty to them all.

And to take off your prejudice againſt Diſſenters, remember that I have after told you, and oft in the Margin, that even many Jeſuits, and Monks, and Friars profeſs, that the Efficacy of Grace is in and from the Nature or Power of it, and the Will of God, and not from the free will and co-operation of man. See Bellarm. de Grat. & lib. arb. c. 12. Vaſquez oft cited. Pet. a Sancto Joſeph. in Suat. Concord. elſewhere cited, and Idea Specul. Theol. l. 4. c. 7. Ruiz elſewhere cited, and abundance of Schoolmen. And what ſay any Calviniſts herein more?

Catholic Theology Plain Pure Peaceable, Conference 8 · Accusation 9

p. 187The ninth Crimination.

The ninth Crimination.