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,…

B. To conclude this whole dispute, 1. ^*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 denied 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.

B. To conclude this whole dispute, 1. ^*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.