.
Subsections
Common Grace
Doctrines of Grace
Covenant of Grace
Irresistible Grace
Resistible Grace
.
.
Order of Contents
Goodness 4
. What Goodness is 1
Grace
Articles 7+
Books 2
Quote 1
Rutherford’s Positions
Sufficient & Efficient 2
Subsequent 1
In Romanism 3
Latin 4+
.
On the Goodness of God
Articles
1500’s
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
Goodness of God 399.a
That God is good 399.a
What it is to be good 399.b
Whether God only be good 399.b
That the goodness of God is immutable and everlasting 400.b
That there be two considerations of God’s goodness 401.a
How many ways we do offend against the goodness of God 401.b
Zanchi, Jerome – Speculum Christianum, or A Christian Survey for the Conscience, containing Three Tractates… (d. 1590; London, 1614)
The Treatise of Grace stands upon these branches in Sundry Positions out of the Praelections of Zanchi which were carped at by his Adversaries
Of Grace in The Confession of Jerome Zanchi touching the Perseverance of the Saints in Faith, 1. Of Faith
.
1700’s
De Moor, Bernard – Continuous Commentary, (d. 1780), ch. 4, ‘On God’
41. Intrinsic & Essential Goodness of God
41. Benignity of God toward the Creature
Venema, Herman – pp. 162-65 in Translation of Hermann Venema’s inedited Institutes of Theology tr. Alexander W. Brown (d. 1787; Edinburgh: T&T Clark, 1850), ch. 7, God
Venema (1697-1787) was a professor at Franeker. Venema “maintained the fundamental line of confessional orthodoxy without drawing heavily on any of the newer philosophies… and maintained a fairly centrist Reformed position. Venema… evidence[s] the inroads of a rationalistic model…” – Richard Muller
.
What Goodness is, or on the Definition of Goodness
Quote
1900’s
Reginald Garrigou-Lagrange
God: his Existence & his Nature, vol. 1 (B. Herder: 1945), p. 131
“Goodness is desirable being ([Aquinas, ST], Ia, q. 5, a. 1-2).”
.
On the Grace of God
.
Articles
1500’s
Melanchthon, Philip
ch. 16. ‘On Grace’ in The Loci Communes of Philip Melanchthon… tr. Charles L. Hill (1521; Boston: Meador Publishing, 1944), pp. 169-71
Though Melanchthon (1497–1560) was a Lutheran, this work of his was the first ‘systematic theology’ of the Reformation, and, as it was very influential on reformed systematic theologies following shortly thereafter.
ch. 12. ‘Of the Word ‘Grace’’ in Melanchthon on Christian Doctrine, Loci Communes, 1555 tr. Clyde L. Manschreck (1555; NY: Oxford Univ. Press, 1965), pp. 160-61
Vermigli, Peter Martyr – The Common Places… (London: Henrie Denham et al., 1583), pt. 3
ch. 2. ‘Of the Calling of God & of his Grace’ 44
‘Of Grace’ 47
‘How Grace & Works are unto Eternal Life’ 52
Musculus, Wolfgang – ‘Grace of God’ in Common Places of the Christian Religion (1560; London, 1563), folio 125.a
Beza, Theodore, Anthony Faius & Students – 9. ‘Of the Goodness, Grace, Love & Mercy of God’ in Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), pp. 16-17
Rollock, Robert – 38. ‘Free Grace’ in A Treatise of Effectual Calling (1603) in Select Works of Robert Rollock… (d. 1599; Edinburgh, 1849), vol. 1, pp. 265-74
.
1600’s
Alsted, Johannes H.
3. ‘On Grace & the Predestination of God, & on the Free Will of Man’ in Polemical Theology, exhibiting the Principal Eternal Things of Religion in Navigating Controversies tr. by AI by Nosferatu (Hanau, 1620; 1627), pt. 4, Controversies with the Romanists, pp. 538-47 Latin
Polemical Theology, exhibiting the Principal Eternal Things of Religion in Navigating Controversies, pt. 2, 4-6 (Partial) tr. by AI by Onku (Hanau, 1620; 1627)
pt. 2, 2. A Major catholic Symphony: Theological Common Places
17. ‘Grace of God 55-57 Latin
pt. 6, sect. 1, Of the Dogmas of Jacob Arminius & his Disciples
3-4. ‘On the Grace of God & the Conversion of Man’ 115-18 Latin
Rutherford, Samuel – ch. 8, ‘On the State of Grace’ in Examination of Arminianism (1639-1642; Monergism, 2024), pp. 339-57 This was translated by AI.
Leigh, Edward – 11. ‘Of God’s Grace & Mercy’ in A System or Body of Divinity… (London, A.M., 1654), bk. 2, pp. 175-81
Durham, James – ch. 2, Lecture 3, 3. ‘Concerning the Nature & Difference of Saving & Common Grace’ in A Commentary upon the Book of the Revelation... (Edinburgh, 1658), pp. 119-45
Le Blanc de Beaulieu, Louis
‘The Various Distinctions & Meanings of the Word ‘Grace’ used in the Reformed Schools’ tr. Michael Lynch 7 pp.
Theological Theses in which the Doctrine of the Roman School concerning the Division of Grace into Sufficient & Efficient, and the Harmony of Human Freedom with the Efficacy of Grace are set forth tr. by AI by Inquisitor (@WesternCatholik on Twitter) (d. 1675) pp. 1-72
Theological Theses in which are explained Various distinctions and acceptances of ‘Grace’ which are in use among Doctors of the Roman School, pp. 1-15
Theological Theses in which are explained Various distinctions and acceptances of Grace, which are customary in Reformed Schools, pp. 15-24
Theological Theses in which is expounded the Doctrine of the Roman School concerning the division of Grace into sufficient and efficacious, and the harmony of human liberty with the efficacy of Grace, pp. 24-56
In which the Doctrine of Protestants is explained regarding the distinction between sufficient and efficacious Grace, and the harmony of human freedom with the efficacy of divine grace, pp. 56-72
Le Blanc (1614-1675) was a reformed professor of theology at Sedan.
Turretin, Francis – 20. ‘How does the goodness, love, grace and mercy of God differ from each other?’ in Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1992), vol. 1, 3rd Topic, pp. 241-44
.
1700’s
De Moor, Bernard – Continuous Commentary, (d. 1780), ch. 4, ‘On God’
42. Grace of God
42. Classes & Categories of Grace (featuring Sufficient & Efficacious)
.
Books
1600’s
Perkins, William – A Treatise of God’s Free Grace & Man’s Freewill (Cambridge: Legat, 1601) 184 pp. no ToC on Mt. 23:27-28
Pemble, William – Vindiciæ gratiæ = A Plea for Grace, More especially the Grace of Faith… (London: 1627) 162 pp. ToC Index
.
.
Quote
1500’s
Robert Rollock
Select Works of Robert Rollock ed. Gunn (d. 1599; Edinburgh: Wodrow Society, 1849), vol. 1, A Treatise of God’s Effectual Calling, ch. 38, ‘Concerning the Free Grace of God’, pp. 270-71
“Here ye must observe, that in this work of the restitution of mankind, and that in all the parts thereof, there is but one only grace of God, which is the beginning and first cause of all these proceedings; but we, according to the variety of the eflfects thereof, do thus distinguish it, and consider of it diversely; like as the Spirit of God, which is one, 1 Cor. 12:4, in respect of the diversity of the gifts and effects thereof, is after a sort distinguished, for that In some respect, but not in deed and verity, He seems not to be one and the same, as it were, Rom. 8:15, ‘For you have not received the spirit of bondage to fear any more, but you have received the Spirit of adoption.’
By this that has been spoken, understand that there are, as it were, four graces of God in the restoring of mankind, and in the parts thereof.
For whereas there is a double mercy of God in our effectual vocation, to wit:
First, an offering of Christ with all his benefits in the covenant of grace, or the Gospel;
secondly, faith to receive Christ being offered (under faith I comprehend hope and calling, repentance, which follow faith).
Therefore, In our effectual calling two graces must be understood; the grace of our vocation, or of offering Christ unto us, and the grace of faith, or of receiving Christ by us.
In justification we have a third grace, which we may call the grace of justification.
And in glorification there is a fourth grace, which we may not unfitly call the grace of glorification.
Hence we may see that the first grace, which they call preventing grace, is that grace whereby God first calls us to Himself by his Gospel; and the last grace, which is the complement of grace, to be that grace whereby God does glorify us together with his Son in his kingdom; for He begins the last grace in this life by regeneration, but reserves the full consummation thereof to another life by glorification. Thus much of the parts of the restitution of mankind, all which proceed from the mere grace of God, and are directed unto the glory of his grace.
We must observe this in general, that all the blessings of God, as well those that were from all eternity as those that are in time, be founded upon the only and mere grace of God. And that in respect of grace there is no difference between those benefits of God that were before all worlds, as his prescience and predestination, and these which are in time, as our vocation, justification, glorification.”
.
Rutherford’s Positions on Grace in the Drawing of Christ
Christ Dying & Drawing Sinners to Himself (London: 1647), pp. 233-39
For the ground, reason and cause on Christ’s part of drawing, it is free grace and only free grace
Position 1. …so there is as much love, mankindness and free grace in heaven in the breast of Christ as would save all in hell, or out of hell. I speak this in regard, not of the Lord’s intention, as if He did bear all and every one of mankind a good will, purposing to save them. But because their lies and flows such a sea and ocean of infinite love about the heart and in the bowels of Jesus Christ as would over-save and out-love infinite worlds of sinners… in regard of the intrinsical weight and magnitude of this love…
Position 2. Could any created eye of men or angels reach or compass the thousand thousandth part of this love with one look, such an act of adoration and admiration must follow thereupon as should break the soul and breast of this creature in a thousand pieces; but Christ in heaven and out of heaven is hid. Infiniteness is a secret that angels, or men never did, never shall comprehensively know; there is a secret of love seen in heaven, but never seen; how little of the sea do our natural eyes behold?
Position 3. The manner of graces working on saints is gracious and so essentially free, as is evident in our first drawing to Christ when many sins are forgiven and so the soul loves much; and the sweetest burden in heaven or out of heaven is a burden of the love of Christ:
Position 4. It’s an abasement of Christ that He who gives such a ransom to justice for free grace should wait for a penny from sinners, that sinners must bid and buy, and engage Him to give…
Position 5. Free grace is the loveliest piece in heaven or earth, it makes us partakers of the divine nature, 2 Pet. 1:4.
Position 6. Grace is not educed or extracted out of the potency of any created nature. Grace is born in heaven and came from the inmost of the heart of Christ; it has neither seed nor parent on earth; therefore the Lord challenges it as his own, 2 Cor. 12.9, ‘The Lord said unto me, My grace is sufficient for thee.’
.
Contra the Romanist & Arminian Distinction of Grace into Sufficient & Efficient
Articles
1600’s
Pemble, William – pp. 88-117 in Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627)
Rutherford, Samuel – ch. 8, ‘On the State of Grace’, ‘On Grace Sufficient & Grace Efficient’ in Rutherford’s Examination of Arminianism: the Tables of Contents with Excerpts from Every Chapter tr. Charles Johnson & Travis Fentiman (1668 / 2019), pp. 88-89
Le Blanc de Beaulieu, Louis – Theological Theses in which it is inquired, Whether sufficient Grace is given to all Men for Conversion, & for avoiding Sins? And on this matter, the Doctrine of the Roman School is explained, and compared with the Doctrine of the Protestants’ tr. by AI by Onku
Le Blanc (1614-1675) was a reformed professor of theology at Sedan.
.
1700’s
De Moor, Bernard – 42. Classes & Categories of Grace (featuring Sufficient & Efficacious) in Continuous Commentary, (d. 1780), ch. 4, ‘On God’
.
On Subsequent Grace
Article
1600’s
Voet, Gisbert – Disputations on Subsequent Grace, pt. 1-5 tr. by AI by Onku in Select Theological Disputations, vol. 5 (1669), pp. 716-63 Latin
“…we will prove that subsequent grace exists and that it is necessary for every good work.
We presuppose: 1. That grace is a supernatural gift, operation, and work of God. So that it may be distinguished from nature and from natural operation and gift as the author, preserver, and governor of all nature, especially human nature; to which He gives being, which He preserves in being, which He governs by His concurrence and precursive assistance in operating, as the prime cause of all motions and operations. Acts 27:28 “For in Him we live and move and have our being.” And verse 25 “He himself gives to all life and breath and everything.”
Therefore, it is a gratuitous gift and most precious thing, which is not conferred in and with nature, nor has been conferred, nor arises or emanates from the principles of nature; but it is a work and gift superadded to nature and coming upon it from outside.”
.
On Grace in Romanism
Articles
Le Blanc de Beaulieu, Louis – Theological Theses in which the Doctrine of the Roman School concerning the Division of Grace into Sufficient & Efficent, and the Harmony of Human Freedom with the Efficacy of Grace are set forth tr. Inquisitor (@WesternCatholik on Twitter) (d. 1675)
Theological Theses in which are explained Various distinctions and acceptances of ‘Grace’ which are in use among Doctors of the Roman School, pp. 1-15
Theological Theses in which are explained Various distinctions and acceptances of Grace, which are customary in Reformed Schools, pp. 15-24
Theological Theses in which is expounded the Doctrine of the Roman School concerning the division of Grace into sufficient and efficacious, and the harmony of human liberty with the efficacy of Grace, pp. 24-56
In which the Doctrine of Protestants is explained regarding the distinction between sufficient and efficacious Grace, and the harmony of human freedom with the efficacy of divine grace, pp. 56-72
Le Blanc (1614-1675) was a reformed professor of theology at Sedan.
Pascal, Blaise – Letter 1 in Pensees – The Provincial Letters in The Modern Library (d. 1662; NY: Modern Library, 1941), pp. 325-35
Pascal, a Romanist, relates a humorous, though sad and sick account of Parisian Jesuit Molinists who conspired with Dominicans (Thomists), through sophistry (through affirming the same term ‘proximate’, yet in different senses, while refusing to acknowledge or explain the difference), to condemn a (Romanist) Jansenist theologian (who would not affirm the term ‘proximate’ without it being explained to him) over a doctrinal/philosophical point relating to the ability of man to keep God’s commandments proximately, though the end shows all were agreed that man could not keep the commandments without the merciful efficacious will of God.
.
Latin Articles
1600’s
Voet, Gisbert – Select Theological Disputations (Amsterdam: Jansson, 1669), vol. 5
On Subsequent Grace, pt. 1 716
. pt. 2 726
. pt. 3 733
. pt. 4 741
. pt. 5 749-63
‘Subsequent grace’ was used by Romanists in distinction from prevenient grace. For a definition of subsequent grace, see p. 718 (bot).
.
Latin
1600’s
Alsted, Johann H. – 1. ‘On the Grace of God’ in Chronicles of Theological Similitudes in Theological Common Places Illustrated by Perpetual Similitudes (Frankfurt, 1630), pp. 168-74
Rutherford, Samuel – ch. 8, ‘On the State of Grace’ in The Examination of Arminianism ed. Matthew Nethenus (1639-1643; Utrecht, 1668), pp. 351-72
Voet, Gisbert
Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2, tract 3 Abbr.
1. Grace
. Of the Division & Cause of Grace
‘On the Grace of God’ in 50. ‘A Syllabus of Questions on the Whole Decalogue’ in Select Theological Disputations (Amsterdam: Jansson, 1667 / 1669), vol. 4, p. 770
.
On the Mercy of God
.
Articles
1500’s
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
Mercy of God 411.b
What mercy is 411.b
That God is merciful 412.a
How mercy agrees unto God 412.b
Of whence mercy is in God 413.b
What is the operation of God’s mercy 414.b
Upon whom God has mercy 415.a
That the time of mercy is one and the time of judgment another 416.a
.
1700’s
De Moor, Bernard – 43. ‘Mercy of God’ in Continuous Commentary, (d. 1780), ch. 4, ‘On God’
.
.
Book
1600’s
Ross, Alexander – ‘[8] Divine Meditations upon God’s Mercy’ in A Century of Divine Meditations upon Predestination… (London: 1646), pp. 133-58
.
On God’s Love
.
Articles
1500’s
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
Lovingness of God towards Man 402.b
Whether that love do agree unto God 402.b
Which be the kinds of God’s love 403.b
The first sort of God’s love 403.b
The second sort of God’s love 404.a
The third sort of God’s love 404.a
The fourth kind of God’s love 405.a
The fifth kind of God’s love 405.b
Of that which the schoolmen do say, that man knows not whether he be worthy of love or of hate 406.a
Of the causes of this doubt 408.b
Of the false persuasion of the love and grace of God which agrees not to the faithful of Christ 411.a
.
1700’s
De Moor, Bernard – 41. ‘God’s Love of Benevolence & Complacency’ in Continuous Commentary, (d. 1780), ch. 4, ‘On God’
.
.
Related Pages