A26883:3902
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,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
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.
C. Well; Supposing an universal help of Grace, how answer you the question? Under fit Efficax?
B. Do you grant me then that this universal Grace is ever effectual?
C. 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 1of a special Grace for every preparatory Act. But of the rest I doubt.
- 1Vasq. 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. Conrad, 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• opus 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. Hnc impulsum putat Gregor. esse medium quid inter ipsum consensum liberum ad qum cooperatur voluntas, & primum motum non deliberatum voluntatis, Iu cogitationem intellectus; & appellati ab Augustino Initium boni operis. 4. This Vasquez 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.