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,…

It is not known to any mortal man, what different aptitudes in both these kinds, God the only heart-searcher seeth, which no man can see: And therefore this question cannot certainly be answered as to both sorts. 3. But as far as our blind eyes can reach, it seemeth most probable to us, that God doth not always effect Faith according to the degrees of receptive aptitude of either sort. Because we see that sometimes he suddenly calleth very great sinners, and also some that are silly and little serviceable in the world. But yet what special aptitudes God may see in them we know not. Ad secundum, Qu. I answer, That it is Gods ordinary way to give Faith according to the first sort of predisposition alone (were there no difference in the last) that is, To those that have the highest degrees of moral preparation, or Common Grace, I take to be a certain truth. 1. Because in all Gods Works we see that he operateth by degrees in order, and, on predisposed matter, and that efficit juxta dispositionem recipientis. 2. But specially because he hath himself appointed a course of means for the obtaining of his special Grace, to be used by all men: And he cannot be thought to do all this in vain; nor to set men on doing their part in vain. And all practical Divines who preach so much for the souls preparation, are of this mind, that such preparation is the ordinary predisposition. Ad Qu. 3. I answer, That at least sometimes it is so, is past question with any sober man. For it is a contradiction, to call it preparing Grace, or Disposition; and yet to say that by it no man is made ever the more receptive or nearlier capable of Faith or special Grace. So much to the two questions de Comparabilitate.^* III. But as to the third question, Whether God Actually in his mind thus Compare men, and prefer one before another, and say, I will cause this man to believe rather than that? I answer, 1. There is no Act in God but his Essence, which is invariable, and indivisible. 2. But because his operations as terminated and productive ad extra are various, and have objective material causes of their diversity in the recipients; therefore we usually thence denominate Gods volitions as various. And so when we see that one man hath Grace given him to believe, when another hath not, we hence say that God mentally and by Decree preferreth one before the other:

1. *Mark what Bannes himself saith of Common Grace, in q. 23. pag. 274. [Pie credi potest quod omnibus venientibus ad usum rationis Deus opem. aliquam ferat supernaturali quodam auxilio secreto instigante ad operandum bonum. 2. Si vera est opinio Thomae, &c. necesse est dicre quod omnis qui justificatur, receperit gratiam praeparantem saltem prius natura quam praeceptum naturale adimpleverit. 3. Quotiescunque aliquis pecat special peccatum contra supernaturale praeceptum, vel fidei vel pnitntiae, &c. necesse est ut ille de facto receperit aliquam divinam inspirationem illuminantis Dei dut vocantis aut incitantis ad fidem, &c. Immo necesse est hominem tangi aliqua supernaturali inspiratione ut nullam abtat excusationem. Possibile est seundam legem ordinariam quemlibet dum est in hac vita salvari. Dus paratus est dare omnibus quamdiu sunt in hc vita auxilium quo fiant potentes converti, immo & auxilium specialius quo convertatur si velint. I cite this, because for his Doctrine of Predetermination, Protestants much value Banes (a boasting Author, who thanketh God that their King burneth Protestants.) Indeed the Dominions commonly confess sufficient Grace which is not effectual.