Andthe Suó,operatìo*s fMan's Will. 91 '" V I I. Thegrace of Adam , and of Chrift , Adjutorium fne quo '0,202 , ii' Quo , do thus differ , that the firft ferveth the will, and "is determined by it : The fecond ( Adjutoritnr, médicinale ) giveth " the - ipfram vele to the unwilling , which elfe it could not Bave. -" ve ;Drat. ohr. Sal. Li. 2. C.4. and is more than Ìex, fcientia,, 'Névé- 'C latio, remifo peeeatorum, gratia fuffciens habitual*, 6. per eongrtsí- "turn efficax. c. 5. Alfo ,e. "The Adjutorium fine quo iron giveth-not "Merit to the will, but it meriteth it felf: But the Adjutoriumuogiy- "eth us the pfum opus 6- meritum. 2. The former is 'meritum huma- " num ; thelecond meritum divinum, as given of God. 3. To the firft "" Life would be coerces meriti: Tothe fecond it is a free gift; Reward "andGift are repugnant. Angels merited life. t}. By the firft and free "willAngels perfevered : but we cannot but by the fecond. 5. The firft "( fine quo non.) was given them-that were to be differencedby free-will : The fécond to them that areto be 'differenced by grace. c. 6, 7, 8. ne 'c is adjutorium poffihihtatis, the other actions. c. 'ÿ. '"V III. That fince the fall no good can be in or ofman, butbyGods "gift, and is not laudable in any but God. c. 23. Man hath no at "of the praife. This grace is, ever eft tua1, determining , rapeth the "will fo that it is fcarce perceived to ad : It ufeth the will as an in- " ftrument, which way God will : It is intuperable, irrefiftible, not weer- "ly potential: It is never uneffedual, but in all that have it infallibly "effedeth. c. 24, 25. "IX. There is no grace ofChrift but this ( quo): None now fine qua "non, or adpóffe. 0. 27. That ceafedwith innocency. "X. This grace is ever effeótual, but not ad amnia r It giveth Come "fmall degree to fome, and more to others : And the weakeft have not "enough to producefaith,prayer, hope, obedience,but fomeVelleities and "Complacencies only. c. 27. p. 86. XI. He diftinguifheth fuient Grace into that Prater goodnil Aliud ex parte Dei per madamPrincipii nerefarium eft ut homo relit mut opere- tar : And that Q.god fatis eft ut homo dtcatar pafe operan , quamvis ali- ud adhac neceffarium eft ut de falto operetur. The later hedenyeth not: As to the former he faith, Nullam jam dari hominibua la fis gratia faar- ficiens, quia fit fiend effacax. lib, 3. c, t.p. to2, iò3. This Crania fus- tien is but the fine qua non, the grace of innocency and not medicinal, and that whichPelagius and theMaflienfes held againft Auguftine, yea, ad gratiam naturapertinet, tr LapJorum reparation inutilts &pperniciofa. cap. 2.p. 104. For it fappofeth Nature to be found. tid homini mi- fero pernicioftus, pant ilia gratia abundare, qua aemo unquam,fatenti, bus /ihalaflicis, tuf majorem damnationem affecutas eft? Hoc ipfo quippe anufgtaifque damnabilior eft, quo magia fufctenttgracia abundavit. Nemo cairn unquam fufcienti gratia °fus cft, nut utitur, dut atetar in ster- num ; qui mitias puniretur fi tali auxilio taraiffet; quo Deus neminem vel damnandorurn vel falvattdorum ufarum effe f prefcivit. He concludeth c, 4. Nullam Chrifti gratiam effeftu opera. ad quern ef- ftciendurn voluntati datar, ulla voluntatis pervicacia fraftrari. XII. He maketh this to be the great do/irine of Auguftine, that All Gods Law, both old and new, is given to convince men that they cannot keep it, and all written precepts are to thew men their fin, which maketh them the worfe, becaufe of theLaws reftraint and commands: Andthat Law and Grace thus differ, that Chritts Grace is onlyGods makingus will and do; and the Law fheweth that we cannot, and fo driveth us from it to Grace i c. 4. That to Jews and Chriflians that have WrittenLaws, Nunn a them
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