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,…

203. He therefore that is so far disposed to any Good act, and whose Indisposition, or disposition to the contrary, is but such, as that in his present state, without any more help than ^*he hath, he can move his own will to the said act, and the difficulty is not so great, but that such Power sometime doth overcome it, is said to have a Moral Power. But he that wanteth not Natural force or power, but only a right Disposition of his Will, and so far wanteth it, as that none in his case do ever change their own acts to good, without more help and power than he hath, is said to be Morally unable or impotent: and not only to want the Habit.

1. *Yet the Jesuits themselves (as Ruiz ubi sup.) are not so much for the necessity of predisposition, but that they confess that Grace oft taketh occasion of things natural, or indifferent, yea, of heinous sins themselves. And that the beginning of Justification (Sanctification) is not from the strength or endeavours of nature, but from Grace he largely proveth in the whole disp. 17, 18. as Vasquez and Suarez and other Jesuits also do.

204. Whether the Natural Powers be properly called A Power to Believe, Repent, Love God, &c. without the Moral Power or right disposition? though it be a question of some use among the Contenders about these matters, yet it is chiefly de nomine, and therefore of the less moment. This is to be granted of all de re, ^†that Unbelievers want not that Natural Power or faculty, which can Believe and Repent if duly suscitated and disposed: But through an Ill Disposition and contrary course of action, and want of due excitation, that Power will not Act, without Gods special Grace. Which [Will not] signifieth, 1. The Undisposedness, 2. The Non-agency: And in strictest speech, the former is best expressed by [The Will is undisposed and averse to Believe, &c.] and the latter by [The Will doth not consent.] But the first may be expressed by [It cannot] because it will not come to pass: Though it is no such [Cannot] as is distinct from [Will not] but the very same. And as [Power] is distinct from [Will] and a man is said to be Able to do that which [he can do if he will], so no doubt but he that Will Believe and Repent, can do it, so far as he is Willing. And this is it that Augustine so much pleadeth for, when he would have us distinguish [Cannot] and [Will not], and when he saith, that Posse Credere est Omnium; Credere autem fidelium.