Concerning the Grace of God, how it is de∣fined by Osorius, with a confutation of his Definition.
ARguments increase, because here menti∣on falls in of the Grace of the regene∣rate. It is shewed, though against the Rules of Logick, that the Grace of God is nothing else but Iustice and Vertue, upon this account: because it being that chiefly, which makes us ac∣ceptable to God, and nothing can be acceptable to God, which is not like unto him, be thinks he pre∣vails sufficiently by this conclusion; That, because nothing 〈◊〉 us like * God but Righrecusness and Vertue, Therefore Grace is nothing, if it is not Vertue and Iustice. Why do I use many words on this matter? If that Grace be understood by Osorius, which St. Paul so often commends to us in all his Epistles, both are false, which here the Bishop assumes against the Apostle. For Grace is not rightly Page 205 defined after this manner, that it is nothing else but Vertue and Iustice, and first, that it is a Vertue Thomas did flatly deny in his sum of Theology: Part. 12. Quest. 110. Artic. 3. where disputing of the Grace of God, though he denies not that it may be re∣duced to the first species of quali∣ty, * yet he wholly denies, and con∣futes its being a Vertue, conclude∣ing at length after this manner, that it is a certain habitude pre∣supposed to infused Vertues, as the Principle and Root of them, &c.
Moreover in Sentent. lib. 2. dist. 26. Art. 4. proving concerning the same thing that Grace and Vertue are not the same: If Vertue, saith he, should hold from * the same, both that it was a Ver∣tue, and that it rendred a Man acceptable to God, it would fol∣low that all Vertue would do the like. And so seeing some Vertues are acquired by acts and not by infusion, it would follow according to the Pelagian heresie; that a Man should be made acceptable to God by his free will. But if it holds from another, and not from the same, from one that it * is a Vertue, and another that it renders acceptable to God, it must needs be, that Grace and Vertue are not the same in reality. For so divers principles necessarily are suitable to divers effects, that are found in division from another.
Page 206Now if so be Grace is denied to be a Vertue, verily upon the same account also, it cannot be called Iustice, seeing Iustice is necessarily comprehended under the general name of Vertue: and what wonder is it, in the interim that this Antagonist of ours is so ill agreed with the Lutherans; who is not well enough agreed with the Angelical Doctors, and Leaders of his own Sect in such evident Heads of Divinity? But now let us consider his Reasonings, and the Confirmations of his Arguments, of what sort they are.
Argument.
Ma. That reconciles us, and makes us ac∣ceptable to God, which makes us like unto him.
Mi. It is only Righteousness, which makes us like unto God.
Con. Therefore, Righteousness only recon∣ciles us, and makes us acceptable.
There follows also another consequence of these things being first pre-supposed, built up∣on the same foundation.
Argument.
Ma. Grace makes acceptable to God, and unites unto him.
Page 207Mi. Righteousness makes us acceptable to God, and unites us to him.
Con. Therefore, Iustice is either Grace and a Vertue, or it is nothing.
First, Both these Arguments are equally ly∣able to the same reprehension: Because con∣trary to the Lawful Rules of Reasoning they conclude Affirmatively in the second figure, as they are placed by Osorius, lib. 5. but let us help the defect of the worthy Mans Lo∣gick. For, if I am not mistaken, he would rather gather thus from the definition of Grace.
Argument.
Ma. To whatsoever the definition agrees, the thing defined well agrees unto the same.
Mi. The definition of Grace doth very well agree to Righteousness.
Con. Therefore, the thing defined agrees to Righteousness.
I answer to the minor by de∣nying; for that which is the pro∣per * definition of Grace, doth not agree to Righteousness, seeing the things themselves do very much differ from one another, both as to their Effects, and as to Page 208 their Causes. For, if we believe Thomas, Grace is the Principle, and Cause of Iustice, and of all Vertues. Iustice is not the cause of Grace, but rather an effect thereof. Yea, Albertus Ratisponensis does not much * differ from the opinion of Thomas; who commenting upon the same sentence, in the same Dist. Ar. 4. saith thus.
Grace is a habit of Life universally well ordered, not according to the degrees of things ordered, but as it is called a Relation of the whole Life to the obtaining of the End. But Iustice doth not this, nor Vertue; for Iustice doth not necessarily make worthy of Eternal Life, upon the account that it is Iustice, or Vertue, &c. What if the proper and true cause which reconciles us to the love of God, and makes us worthy of Eternal Life, should be searched for. We shall find, that it lyes not in the Works of Iustice, but that it proceeds from another cause.
And what that cause is, Christ himself the best Master will teach you in the Gospel. Whom I request, and beseech you not only to hearken unto, but to believe. For these are his words in the Gospel: For the Father himself loveth you, because * ye have loved me, and have be∣lieved that I came from the Father. By which you see that it comes to pass not for the sake of our Iustice or Vertue, but for the sake of his own dearly beloved Son, that God the Fa∣ther cares for us, and loves us.
Page 209What then, say you, doth not Iustice make Men that live holily and justly in this World acceptable to God? Which if it is so, * it cannot be judged to be any other thing but Grace. For whatsoever ren∣ders us acceptable to God, is justly e∣steemed to be Grace. Iustice makes us acceptable to God, therefore it is Grace. As touching the minor, I deny not that Iustice, as it is very acceptable to God, so it renders acceptable to God, if it is perfect and a∣greeable to the Divine perfection; which not be∣ing given to us in this Life, another altar must be sought, there is need of other helps. Therefore if we would find any favour in the sight of God, we must betake our selves to Christ, and embrace him by Faith. Though I am not Ignorant what this good Disputant drives at, and what Masters he follows, and on what foundation he builds. For he builds upon that * old and stale distinction of the Schoolmen, as much used, as it is light and frivolous, and vain: They according to their subtilty divide the manifold efficacy of grace, most of them into two parts, and some of them into three or more. To wit, into grace freely given, and that which makes acceptable. And again they subdivide this lat∣ter, as it were by an Anatomical Dissection into more Veins, into Operative grace, which again they divide into three Rivulets, Preventing, Be∣ginning, Page 210 delivering, and afterwards into co∣operating, which likewise is threefold: Fol∣lowing, promoting, assisting.
O holy Christ! with what study, with what labour, what Cobwebs do these Praters here weave, that they may darken the wholesome Doctrine of Grace with Smoke and Soot of their idle Talk; for if we * speak of that Grace, unto which our whole Salvation is referred, who is there but understands by the Writings of the Evangelists and Apostles, that it is thus descri∣bed? to wit, that it is the only thing, which being placed in the free Indulgence of God towards miserable sinners, doth with dear Love in Christ the Son of God, embrace all that believe in him, and forgive their sins, and for the sake of his own Son bestows his Spirit and Eternal Life and Felicity upon them, tho' otherways they are unworthy: And tho' the Operation of this Grace is not one, and the Effects are divers, and the Gifts various ac∣cording to the diversity of donations; yet the Divine Grace it self is only one, which is both freely given to us for Salvation, and makes those acceptable to God, whom it saves, and is one and the same Cause both of Salvation and Renovation: Wherefore their distinction is justly found fault * with, who by grace making men grateful or acceptable understand habits, and gifts communicated by God; and they do most frivolously Page 211 conclude, that men are made acceptable to God by these; whereas it is only Mercy in Christ the Mediatour, which doth not on∣ly account us dear to it self, but also chose us, before we were adorned with any Orna∣ments of gifts. Moreover, if the matter be so as those men define, that not only Faith in Christ, but gifts and habits of vertues infused by God make us acceptable to God: What then shall be said of those, who also out of Christ have possessed many such excellent gifts as well as we, in which many of them are not only equal to us, but some of them also ex∣cel us; such as are variety of Tongues, gifts of Healing, Prophecy, excellent Powers, sharpness of Wit, strength of Body, Ornaments of Mind? The Iews have a strong hope in God. The Turks maintain Love towards one another. But what, shall we affirm that those men also are by these things made acceptable to God? which is absurd and unreasonable. Therefore that we may conclude, we confess that such gifts are things which adorn this Life, beautifie Nature, and declare the liberal Bounty of God, but which nevertheless neither regene∣rate nor justifie us in the sight of God: For that is due to Christ only by Faith; neither is it convenient to attribute it to any other Creatures whatsoever: According to that of St. Paul; Being justified therefore by Faith, we have peace with God, through our Lord Iesus Christ. Though in the * mean while I am not ignorant, what they answer here; that they treat not Page 212 of those Works, which the Heathen perform by the strength of Nature; nor those Works, which are done by the Iews without Faith by the guidance of the Law only, but those Works which are of the Faith of Christ. What then, say they, are not such excellent performances of Works pleasing to God? Is not that very pleasing and acceptable to God, whatsoever is right, whatsoever is joyned with vertue and honesty, whatsoever being under∣taken with Faith is rightly perform∣ed * according to Duty and Piety? That I may answer this, three things by the by must be observed, First, What manner of Works these are, which are discoursed of, whether perfect or not? And then, how they please, of themselves, or upon the account of Faith? Thirdly, How much they please, whether so much as to de∣serve Eternal Life, and obtain the pardon of violated Righteousness; and being set against the wrath of God, to turn away all vengeance, and be effectual to satisfie Iustice without any remission of sins? For all these must be re∣garded with necessary attention. First, Because God the great Creatour of the World, is per∣fectly holy in his own Nature, and the Perfe∣ction of all Goodness; it is evident that no∣thing is of it self acceptable to him, and well∣pleasing, which being defiled with any spot of imperfection, doth not * agree in all respects to the most exact Purity.
Page 213But now seeing it is most true, * which neither Osorius himself denies, That there is no man hath led his life so exactly, that in the whole course of his life he hath not been guilty of any gross offence: And that there is not any state of Mind so framed by Divine Grace, although it abounds with Divine Bene∣fits, in which nothing was ever violated by perfidiousness, or offensive through errour of mind, or omitted through negligence; or which doth not more consist of the remission of sins, than the perfection of vertues: What re∣mains then, but that it should either be false, which this Osorius of ours cracks of an hu∣mane perfection, or at least it behoveth that something should be searched for, besides the vertues themselves, which may commend these first beginnings of our imperfections to the Divine Perfection, and reconcile them to his favour.
And now then this remains to be search∣ed into; What it is that reconciles sinners to God, and restores them to his favour? and because this Recon∣ciliation * cannot be perfected by the Righteousness of our vertues; therefore we must confess that all the Office of reconciling consists in the Grace of God only, which the Papists themselves will not deny unto us, who agree with our Party in this, That Man is justified by Grace; for so we hear it testified expresly Page 214 by Osorius himself in these words: * Therefore, saith he, They that give Heaven to the Merits of holy men, do not weaken the Grace of God, as some ignorant men say, but they cele∣brate the wonderful effect of his Grace with due praises; for we are such as judge all the Morits of the Saints should be referred to the Bounty and Grace of God; so that it should al∣ways be said; Not unto us, Lord, not unto us, but unto thy Name give glory, &c. I hear in∣deed very good words; if you had not already imposed upon us sufficiently with words, O Oso∣rius! But he that will with judicious attention consider the matters themselves, and the Ar∣guments, and the whole tenour of your discourse, will find it to be far otherways, that you do not at all intend what your words pretend, and that you drive at nothing more in all your endeavours, than to hide under the plausible title of grace so hidden an adversary of grace, (that I may speak with Augustin) together with the other Companions of your Society; who being all instructed in the same School, seem to make a Conspiracy about this one thing, as it were giving notice by a watch-word, viz. to overthrow all the efficacy of Evangelical Grace, to destroy the assurance of Faith, to oveturn all: For what place is there for Grace, I beseech you, if Heaven is given not by the free gift of the bestower, but to the Merits of holy men, as you say? And what will you answer Paul the Apostle, who denies Page 215 that grace is any more grace, if men deal with God by Works? whence that may be brought not without just cause * against you and yours, which Au∣gustine of old brought in his con∣tending with the Antient Pelagians of his time. For thus you plead; That Heaven is justly and deservedly given to the Merits of holy men. On the contrary, Augustine being taught by Apo∣stolick Authority, If it is given, saith he, to any Merits; it is not then given freely, but is ren∣der'd as due; and by this means it is not by a true name called grace, where the reward, as the Apostle speaks, is not imputed according to grace, but according to * debt. But that it may be true grace, that is, free, it finds nothing in Man to whom it should be due; otherways, according to the mind of the Apostle, grace would not be grace, &c. And now with what fair colours cast on them, will those things, be∣ing contrary to one another, be made to agree? Augustine with St. Paul affirms, that grace finds nothing in Man, to which it should be due; That it may be free. On the contrary, the Papists contend that Heaven is given as a due debt to the Merits of the Saints. What is more contrary? Grace, saith he, doth not on∣ly help the righteous man, but also justifies the ungodly: in which there appears a twofold effect and fruit of Divine Grace, both in help∣ing the righteous, and justifying the ungodly: With the one of which you being contented, Page 216 ye either unworthily pass by the other, or which is more abominable, ye oppose it wickedly, whilst ye admit no grace of justify∣ing, but that which seems to be joyned with Vertue, and the Iustice of Merits.
And yet after all these things, whereas nothing more contrary to grace can be spoken, this sweet Oratour would perswade us with his flourished speeches, that they are no such men as overturn the Grace of God, as some ignorant men say; but that * they celebrate with due praise the wonderful effect of grace, and teach that all the Merits of the Saints should be referred to the Grace of God.
Now we acknowledge this to be most cer∣tain, that there is not any thing, but what should be referred to the Grace of God; whence Hierom accounts it for Sacrilege, if any man thinks he can abstain from sinning without grace. But here there is need to ex∣plain what the word grace signifies according to the caution of the Gospel. For grace in the holy Scriptures is not only understood concern∣ing the help of the Holy Spirit, but it compre∣hends both free Imputation, which * is by Christ (which the Papists can∣not endure) and the help of the Holy Spirit in performing the Offices of Vertues.
