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,…

II. Jansenius asserteth that the Angels and Adam had such Free-will as could obey or disobey, and so could determine it self to good, and persevere therein, without any more grace than they had when they did it not: And that by this Free-will some Angels stood and some fell, and Adam fell when he might by it have stood, and thereby fell from a nobler sort of Free-will, which consisteth in a due subservience to God, and fell to the Love of Himself (not primarily of external things) instead of God, and to self-dependency and dominion. De Grat. primi hom. c. 6. p. 40, 41, 42. &c. 7. [Nos hic asserimus tanquam sine dubitatione verissimum juxta doctrinam sancti Augustini & ecclesiae, omnia hujusmodi opera adeoque & ipsam fidem & dilectionem Dei, ab eo potuisse per arbitrii libertatem fieri sic ut ea non donaret ei gratia Dei.] vid. c. 7, 8, &c. The reason of this was sanitas Voluntatis Adami. c. 9.

II. Jansenius asserteth that the Angels and Adam had such Free-will as could obey or disobey, and so could determine it self to good, and persevere therein, without any more grace than they had when they did it not: And that by this Free-will some Angels stood and some fell, and Adam fell when he might by it have stood, and thereby fell from a nobler sort of Free-will, which consisteth in a due subservience to God, and fell to the Love of Himself (not primarily of external things) instead of God, and to selfdependency and dominion. De Grat. primi hom. c. 6. p. 40, 41, 42. &c. 7. [Nos hic asserimus tanquam sine dubitatione verissimum juxta doctrinam sancti Augustini & ecclesiae, omnia hujusmodi opera adeoque & ipsam fidem & dilectionem Dei, ab eo potuisse per arbitrii libertatem fieri sic ut ea non donaret ei gratia Dei.] vid. c. 7, 8, &c. The reason of this was sanitas Voluntatis Adami. c. 9.

III. Yet Grace was necessary to man and Angels both to perseverance and to every good act. c. 10, 11. And c. 12, 13, &c. this Grace necessary to all was not Habitual Grace, (for that they had;) nor general concurse, which none denied: but it was Actual Adjuvant Roborating help. But the Grace given to Angels and Adam was Adjutorium sine quo non, giving the will power to determine it self, but not Adjutorium quo which ever determineth it. One giveth the Power, and the other the Act. (The same that is meant by the common distinction of Grace sufficient and effectual by the Dominicans.) Yet this Adjutorium sine quo non did with free will procure the Act in the standing Angels, and Adam while he stood: But that made it not Adjutorium quo because it is not so called (efficax) only ab eventu: but because it so helpeth that illo praesente continuo fiat id propter quod datur; illo absent nunquam fiat. p. 63. c. 14, 15. One is like Light and the visive faculty ad videndum; the other ut ipsa visio (such as all formal causes are, and Gods simultaneous efficiency.) The difference is (c. 15.) that Adjutorium sine quo non doth but perfect the power, and the chief honour belongeth to the will that useth it and could choose: But contrarily the adjutorium quo is the principal cause of the Act, and leaveth not the event to the will, but useth it effectually to the act intended. Therefore merit and perseverance in Innocency were no special gifts of God.