grace? No, saith the Councell, (as also their Schoole-men) Free-will being weake, it must be stirred vp, moued, and helped by grace, and then it disposeth it selfe freely to receiue the grace of iu∣stification. So free-will, as the God Baal, being asleepe, must bee awakened, and stirred vp by Gods grace. Well, but what grace of God is this, I pray you, that thus moueth mans free-will, as the waight, that sets the wheele a going? Surely I can learne no more from the Councels own mouth, (who knowes full well how to temper her words) but that this mouing grace of God is some sound in the eare, whereby Popish faith is conceiued. Or else, when God toucheth mans heart by the illumination of the Holy Ghost, according to that of Gabriel Biel, who saith, that the will in the acts of it, doth presuppose the acts of the vnderstanding: and the vnderstanding wee know, must be informed by hearing, or by speciall illumina∣tion. But in generall, this grace they call the first grace, or a grace that is freely giuen, differing from the second grace, which they call a grace that makes a man gracious and ac∣ceptable. They say, this first grace is freely giuen, because no merit goes before it: neither is this any sauing grace, because (as they confesse) all men are alike capable of it, and many receiue it, that neuer come to saluation. This is that grace, which Arminius cals his sufficient grace.
But Aquinas saith plainly, that this first grace is not the grace of the Holy Ghost; for to the grace of the Holy Ghost, hee attributeth the merit of Condignity: but to that grace, whereby the will disposeth it selfe, the merit only of Congrui∣tie. But this first grace being once receiued, and entertained by free-wil, cooperating with it, a man disposeth & prepareth himselfe to merit the second grace by way of Congruity. And yet Aquinas, speaking of this grace, saith, Deus non dat gratiam nisi dignis, &c. God giues not grace but to the worthy; yet (saith hee) not so, as being first worthy, but because hee by grace makes them worthy. O miserable perplexity! If God giue grace to none but to the worthy, then they were worthy before hee gaue them grace; but if they were not worthy before he gaue them grace, how doth he giue grace to none but to the wor∣thie?