Mozley: A Treatise on the Augustinian Doctrine of

CHAP. x. of Predestination. 267
To the doctrine of predestination thus laid down by
Aquinas succeeded a corresponding doctrine of grace. If
eternal happiness is ensured to the individual by a Divine
decree, the means to it, i.e. a good life, must be ensured
also ; and this can only be ensured by the operation of a
Divine grace or influence upon him, the effect of which is
not dependent on his own will, but is necessary. Aquinas
accordingly proceeds to lay down the doctrine of effective
or irresistible grace.
And first it must be observed that, without appending
the term efficacious, the use of which was introduced by
the later Thomist^, grace of itself bears in Aquinas the
sense of efficacious, i.e. means something, which simply
by the fact of its being given us by God, and of the man
himself having it, has the effect of making the man good
and acceptable to (rod. The leaning to the side of free
will which has marked church authority for the last three
centuries, has impressed for the most part upon the term
grace the sense of assisting grace; i.e. a Divine influence
which excites, prompts, suggests, and encourages, but which
depends on the human will for its proper and intended
effect, and does not issue in any good act or good and ac
ceptable state of mind, unless the will has by an original
movement of its own converted it to use. And this is
perhaps the sense in which grace is more generally and
popularly understood at the present day. But the Augus-
tinian schoolmen, following their master, do not mean by
grace such an influence as this, but a different one ; one
which, when received, produces of itself its designed effect
an acceptable and justifying state of the soul. They
divide grace into two great kinds, one which is designed
for the good of the individual, and makes him acceptable
Ac ne illam quidem Thomse ar- tur Deus praedestinare homini glogutiammoramur,praescientiammeririam
ex mentis, quia gratiam ei
torum non ex parte quidem actus largiri decrevit qua gloriam mereaprsedestinatis
esse tur. Instit. 1. 3. c. 22. 8.9.
prsedestinationis
causam; ex parte autem nostra, Between the Augustinian and
quodammodo sic vocari posse, nempe Thomist doctrine of predestination,
secundum and that of Calvin, I can see no
particularem prsedestina-
dici- substantial difference. NOTE XXI.
tionis sestimationem ; ut quum