Acts. 20. 32.

hement conflicts of the Learned in all Ages, which have raised clouds of obfcurity to the lofs of Truth amongst the strivers for it.

CHAP. IX.

Of Grace

OF Grace and Free-Will I will speak by God's

leave, first feverally, then jointly: that fo we may return to the point of our Conversion, to behold what is the part of God therein, and what of Man.

In treating of Grace I fhall endeavour to declare the thing, the diftinctions, the neceffity, the amplitude, the power and force thereof.

By Grace may be understood all that proceedeth from God out of free favour to an unworthy Sinner, tending to his Salvation: but here by Grace, I will not understand the remains of Nature, as fome' light of reafon, fome fenfe of Confcience, and the like; though it was of Grace that these were 1pared, and left to remain in Man fallen. Neither will I by Grace understand the Law, defcribing the righteoufnefs of Works, though the preacher of Grace doth use the Law to fhew a Sinner his Eftate, and to prepare him for Chrift. Neither will I understand the bare outward Word of the Golpel, though it be called the Word of Grace; for probably it is fo named, because the internal Grace of God goeth with it.

But by Grace I understand the internal Illuminations, Teachings, Motions, Tractions, Infpirations, Operations and Gifts of the holy Ghoft, merited by Chrift to be given to the finful Sons of Adam, in their fit time and order, to the end to raise them fallen, and to fave them loft; whence I fhall call

it, with St. Auguftine, the Grace of Chrift. There is in Man no merit of Grace, for then Grace would be no Grace; there is only an occafion, namely, the woful mifery of Man, which yet was in God's pleasure to take, as an occafion, or to refufe. Even the good ule of former Graces is no merit, or caufe of the giving of following Graces, but the fecond are as freely given as the firft; for God's good pleafure alone is the Author and Caufe of that order and fucceffion which is in Graces, in which he hath appointed to do one thing in order after another, and not one thing for the fake of another. But if any thing be named Grace, and tend not to Man's Recovery and Salvation, or be not in fome degree fit, fufficient, potent and available to further this Work, it is not to be efteemed Worthy of the Noble and Bleffed name, Grace.

The Diftinitions of Grace.

The fame Grace and Power of God's Spirit, which in Effence is no way different, hath diverfe denominations, according to the diverfities of relations, and effects; for it maketh a kind of progrefs in its influence; as the fame Sun firft warmeth the Earth, and then maketh it fruitful, and beautifies it with flowers. But the most ancient and ufeful diftin&tion of Grace, is that which we have in the tenth Article of our Church, and in divers Collects of the Book of Common-prayer, viz, into Preventing, Working or Exciting Grace; and Following, Coworking or Helping Grace: the former of thefe

* Que enim in Verbo pro ejus fingulari divine nature fimplicitate unum funt, unum tamen effectum in anima non habent, fed ad ejus varias & diverfas neceffitates, veluti diverfa fefe paticipanda accommodant. Bern. in Cant. Serm. 85. L

is

20.

Rev. 3.

20.

Prov. 1. is reprefented in Scripture, as Standing without, Calling, Knocking the latter, as entered in, inhabiting, as in a Temple or House. In brief, as to the Operations of Grace, and the manner of them, *God 1. Cor. 3. by himself worketh in us to think that which is Good, with us to will it, and by us to perform it.

16.

The diftinction of Grace into fufficient and effectual is at frivolous diftinction, one member having too little, the other too much to be found in rerum natura; for, first, how can that be a Grace, or fufficient, that never, as fuch, produceth any effect, but muft have fomething more put to it in the entity of Grace to bring forth an Effect, and them it loseth the name of Sufficient, and winneth the title of Effectual? Secondly, what Effect flows, except it be in Miracles, from one fole Caufe which is certain and infallible, and defpifing all other Caufes, claimeth to it felf, the title of Effectual? Al

*Bernard. de Gratia & Liber. Arbitr. Cornel. Muss. fer. 4. Ciner.

The Author referr'd us to Paulus Benius de efficaci Dei auxilio, which Tract was purpofely written to explode this distinction. But for understanding why, and in what fenfe he judged it faulty, fee the third, and fourth Articles of the third Opinion, and the objections against them. Chap. 3. We from thence, and from Benius's reafonings, conceive that he only contend's, that there is not one kind of Grace which might be fufficient, but never is fo, and another which is always both fufficient; and effectual; but that all Grace is of the fame kind, and always performs it's part on thofe to whom it is fent, tho' they perhaps neg lect theirs. For it is plain from the latter part of this Paragraph, and other Paffages in this Treatife, that he allow'd the diftinction in another fenfe, viz. If by Grace fufficient be meant fuch as was fo in it felf, tho' thro' the fault of Men not fo in the event; and by Effectual, fuch as was followed by Repentance, Faith, &c. in which fenfe 'tis used by Arminius; Interna Spiritus fancti fuafio duplex eft; una fufficiens, altera efficax : Illa qua poteft velle, & credere, & converti, cui adhibetur Ifta qua vult, credit & convertitur, cui accomodatur. Exam. Prædeft. Perkins. Sect. 3.

Grace

Grace is in it felf fufficient, and efficient, no lefs, no more; If there be a deficiency in the effect, it proceedeth from a defect in fome other Caufe, or the Subject, or fome other thing, than the defect of Grace. Yet I will not stick to acknowledge Grace effectual, to be well fo called from the event, and as proceeding from God's fpecial Mercy guided by his Foreknowledge, if that will fatisfy their defires, who affect this diftinction.

Prevent us, O Lord, in all our doings with thy moft Coll. in the gracious Favour, and further us with thy continual Poft Com. help, that in all our Works begun, continued, and

ended in thee, we may Glorifie thy holy Name,

and finally by thy Merey obtain everlasting Life, &c.

Almighty God, who through thine only begotten Son Collect on Jefus Chrift, haft overcome Death, and opened unto Eafter-day us the gate of Everlasting Life; we humbly befeech thee, that as by thy fpecial Grace preventing us, thou dost put into our Minds good defires; fo by thy continual. help we may bring the fame to good Effect, through Jefus Christ our Lord, &c.

The Neceffity of Grace.

St. Augustine deferveth highly of the Church of God for the defence hereof against Pelagius, who denying Original Sin, and not acknowledging any lofs to Adam's pofterity by his tranfgreffion; but afferting human Nature to be now as found, as the Creator made it, muft needs by confequence hold Grace to be fuperfluous, which the Church held was prepared for fupplying that lofs, and wholly occafioned by the Fall. He then who confeffeth the Effects of Adam's Sin, as fully as any Man, cannot be counted of Kindred to Pelagius, in flighting the neceffity of Grace. I for my part fubfcribe to St. Auguftine, preffing home that Text, with- John. 15. Contr. 2. Epift. Pelagii & alibi.

L 2

out

5.

Eph.1.19.

१००.

-3. 20.

*

out me you can do nothing; and to what the Author of an imperfect Work, faith upon the fe Words, ask, and it fhall be given you, &c. " Because "the Commandments were greater than to be fulfilled by Man's strength, he directs us to God, to whofe "Grace nothing is impoffible:- and that rightly, becaufe 'tis exceeding juft, the Creature fhould stand in need of its Creator's help. Nor do I lefs readily fay with the forementioned † Father, It is good for me to stick close to God: for neither is Man any Such thing, as that being deftitute of his Maker's affiftance he fhould be able of himself to do any good: but the fum of his Goodness is, to be Converted to his Maker, and by him continually to be made fust, Godly, Wife and Bleffed, &c. As the Air, Light being prefent, is not made a lucid Body, (like the Sun which giveth Light) but only becomes Luminous, because if it were made fuch, it could not poffibly be, but even in the abfence of Light, it should continue lucid: even fo Man, God being prefent with him, is enlightned, but in his abfence, is immediately darkned; from whom we depart, not in distance of place, but by alienating our affections from him.

The Power of Grace.

This is even like God's own, a glorious Power; fuch as wrought in Chrift, when God raifed him from the Dead; whence our Converfion is called a new Birth, a new Creation, the first Refurrection. for

1. The Power to will that which is Good, is Created in us again, as it was at the first.

2. When this Power is in us by that Gift, or Creation, it is not exerted by our felves alone ufing

* Hom. on Mat. 7. 7. among the Lat. Works of St, Chryfoftom. † De Genefi ad Literam Lib. 8. cap 12. Pag. 822. Octav.

that