tred after his Refurreftion. 'Tis now that he is.High Prieft of future Goods, and that He by his job. 7. 39, diverfe Defires prays indefatigably for Men to the Father. And fince his Defires are Occafional Heb. 7. 25. Caufes, his Prayers are always heard. His Father denies him nothing, as the Scripture afTures, t^;8;3']' us • and yet his Prayers and Defires are neceiTary to obtain: Becaufe Occafional, Phyfical, Natu- ral Caufes (for thefe thtee Terms have here the fame Signification) have no Power of themfelves, and all the Creatures, even Jefus Chriji, confider'd as Man, are in themfelves but Weaknefs and XIV. Therefore the Soul of Jefus, having a Succeflion of various Thoughts, with reference to the diverfe Difpofitions whereof Souls in general are capable, has thefe Thoughts attended with certain Defires relating to the Sanftification of thefe Souls. Which Defires being Occafional D Cauies A F. Malebranche Concerning Caufes of Grace, ought to fried it on thofe Perfons in particular, whofe Difpofitions referable that which the Soul of Jejus Cbriji actually thinks on -, and this Grace ought to be fo much ttronger, and more abundant, as his Defires are more ftrong and lafting.
XV. When a Perfon confiders any Part of his Body that is not form'd as it ought to be, he na- turally has certain Defires relating to it, and to the life he would make of it in a fociable Life -, which Defires are profecuted with certain infenfible Motions of the Animal Spirits, and tend to the pofturing or proportioning it in a due manner. When the Body is quite form'd, and the Flefh is grown folid and confiftent, thefe Motions cannot change the Contexture of the Parts, but only give them certain Difpofitions, which we call Corporeal Habits. But when the Body is not com- pletely form'd, and the Flefh is extremely foft and tender, thefe Motions which accompany the Defires of the Soul, not only give the Body particular Difpofitions, but alfo change its Conftru-- ction. Which is fufficiently manifelt in Children unborn: For they are not only mov'd with the fame Paffions as their Mothers •, but alfo receive on their Bodies the Marks of thefe Paffions, from which their Mothers are always exempt. Eph.4. 13. XVI. The Myftical Body x>f Jefus Cbriji is not yet grown into a Perfect Man, nor will be till the Accomplifhment of Ages •, but he continually is forming it. For he is the Ffead, which gives all the Members their increafe by the Efficacy of his Influence, according to the proporti- on convenient for each, to the end it may be form'd and edified by Charity.. Which are Truths ibid. 15, & we are taught by St. Paul. Now fince Jefus Cbriji has no other Action than the diverfe Motions l6- of his Will, 'tis neceifary that his Defires mould be follow'd with the Influence of Grace, which only can form him in his Members, and give them that Beauty and Proportion which ought to be the Eternal Object of Divine Love.
XVII. The diverfe Motions of the Soul of Jejus, being the Occafional Caufes of Grace, we need not wonder if it be fometimes given to the greater!. Sinners, or to Perfons that make no ufe of it. For the Soul of Jejus defiring to raife a Temple of a vaft Extent, and of infinite Beauty, may wilfi that Grace may be given to the greateft Sinners; and if in that Moment Jejus Cbriji thinks actually on the Covetous, for Inftance, the Covetous mail receive Grace. Or Jejus Cbnji wanting, for the Conftruction of his Church, Minds of a certain Character, commonly not at- tainable, but by thofe who fuffer certain Persecutions, whereof the Paflions of Men are the natu- ral Principle: In a word, Jejus Cbriji needing Minds of particular Difpofitions, for the caufing particular Effects, may in general apply to them; and by that Application infufe into them fan- ttifying Grace •• As the Mind of a Projector thinks in general of fquare Stones, when thefe Stones are actually neceifary to his Building.
XVIII. But the Soul of Jejus being not a general Caufe, we have reafon to think it has often particular Defires, in regard to particular Perfons. When we intend to fpeak of God, we mufr not confult our felves, and make him act like us; but confider the Idea of a Being infi- nitely perfect, and make God act according to that Idea. But in fpeaking of the Action of the Soul of Jejus, we may look into our felves, and make him act like particular Caufes. For Exam- ple: We have reafon to believe that the Converfion of St. Paul was owing to the Efficacy of a particular Defire of Jejus Cbriji. And we are to look upon the Defires of the Soul of Jejus, which have a general refpect to Minds of a certain Character, as particular Defires, though they comprehend many Perfons, becaufe thefe Defires change daily like thofe of particular Caufes. But the general Laws by which God acts, are always the fame, becaufe the Wills of God ought to be firm and conftant, by reafon that his Wifdom is infinite.
XIX. The diverfe Defires of the Soul of Jejus diftributing Grace, we clearly conceive why it is not equally difpers'd to all Men, and why beftow'd on fome more abundantly at one time than another. For his Soul not thinking on all Men at once, cannot at the fame time have all the Defires whereof it is capable: So that he acts not on his Members in a particular manner, ex- cept by fucceffive Influences; as 'the Soul moves not at once all the Mufcles of our Body: For the Animal Spirits are unequally and fucceflively diftributed into our Members, according to the various Impreffions of Objects, the diverfe Motions of our Paffions, and the feveral Defires we freely excite within us.
XX. True it is, that all the Righteous conftantly receive the Influence of their Head, which gives them Life •, and that when they act by the Spirit of Jejus Cbriji, they merit and receive new Graces, though it be not neceffary that the Soul of Jejus mould have any particular De- fires as the occafional Caufes of them. For Order, which requires that every Defert mould be rewarded, is not an arbitrary but a neceffary Law, and independent from any occafional Caufe. But though he who performs a meritorious Action maybe rewarded fork, whilit the Soul of Jejm has no actual Defires relating to him, yet 'tis certain that he merited not this Grace but by the Job. 5.4, 5. Dignity and Sanctity of the Spirit which Cbriji has communicated to him. For Men are not well-pleafing to God, nor able to do good, but in as much as they are united to his Son by Charity.
XXI. It muft be farther acknowledg'd, that thofe who obferve the Counfels of Jejus Cbriji out of an Efteem they have for them, and through the Fear of future Punifhment, follicite, as I may fay, by their Obedience, the Charity of Cbriji to think on them, though they act from a Principle of Self-love. But their Actions are not the Occafional Caufes either of Grace, fince it does not infallibly follow them $ or even of the Motions of the Soul of Jejus in their Favour, fince thefe Motions never fail to communicate it. Thus only the Defires of Jejus Cbrift, as Occalional NATURE W GRACE. 15 Occafional Caufes, have infallibly their Effect; becaufe God having conftituted him Head of the Church, ought by him only to communicate his fanQifying Grace to his Elect.
XXII. Now we may confider in the Soul of Jefus Chrift Defires of two forts; viz. Actual Tranfitory and Particular, that have but a fhort-liv?d Efficacy; and Stable and Permanent, which confift in a fetled and. conftant Difpofition of the Soul of Jefus Chrift, with relation to certain Effects which tend to the Execution of his Defign in general.
If our Soul by its various Motions communicated to our Body all that was necetTary to its Formation and Growth, we might dift inguiih in her two kinds of Defire. For it would be by the actual and tranfitory Defires, that me would drive into the Mufcles of the Body the Spirits which gave it a certain Difpofition with reference to prefent Objefts, or to the actual Thoughts of the Mind. But it would be by ftable and permanent Defires, that fhe would give to the Heart and Lungs the natural Motions by which Refpiration and the Circulation of the Blood were per- form^. By thele Defires me would digeft the Aliments* and diftribute them to all the Parts mat needed them, in as much as that ibrt of Action is at all times neceffary to the Prelervation of the Body.
XXIII. By the actual tranfitory and particular Defires of the Soul of Jefus, Grace is deriv'd to unprepar'd Perfons in a manner fomewhat lingular and exrraordinary. But 'tis by his per- manent Defires that it is given regularly to thofe who receive the Sacraments with the necelfaiy Difpofitions. For the Grace we receive by the Sacraments is not given us precilely becaufe of the Merit of our Action, though we receive them in Grace * but becaufe of the Merits of Je- fus Chrift, which are freely applied to us in confequence of his permanent Defires. We receive in the Sacraments much more Grace than our Preparation deferves •, and it fuffices to our receiving fome Influence from them, that we do not oppofe and refill it. But 'tis abufing what is molt Sa- cred in Religion to receive them unworthily.
XXIV. Amongft the actual and tranfitory Defires of the Soul of Jefus, there are certainly fome more durable and frequent than others; and the Knowledge of thele Defires is of greater!: Con- fequence in Point of Morality. Doubtlefs he thinks oftner on thofe who obferve his Counfels, than on other Men. His Motions of Charity for Believers, are more frequent and lafting than. thofe for Libertines and Atheifts. And as all Believers are not equally prepar'd to enter into the ■ Church of the Predeitinate, the Defires of the Soul of Jefus are not equally lively, frequent, and durable, on the account of them all.
Man more earnefrly defires the Fruits that are fitteft for the Nourifhment of his Body -, he thinks oftner on Bread and Wine than on Meats of difficult Digeftion. <So Jefus Chrift design- ing the Formation of his Church, ought to be more taken up with thofe who. can moft eafily en- ter, than on others which are extremely remote.
The Scripture likewife teaches us, truic the Humble, the Poor, the Penitent, receive greater Graces than other Men; becaufe the Deipifers of Honours, Riches, and Pleafures, are the fittelt for the Kingdom of Heaven.
Thofe, for Example, who have learn'd of Jefus Chrift to be meek and humble in Heart, fhall find Reft to their Souls. The Yoke of Chrift, which is infupportable to the Proud, will become eafie and light by the Affiftances of Grace, for God hears the Prayers of the Humble, he will comfort them, jurthe them, and lave them -, he will fill them with Bleffings, and will debafethe high Mind of the Proud. Bleffed are the Poor in Spirit, for theirs is the Kingdom of Heaven; but woe to the Rich, for chey have their Confolation in this World. How hard is it, fays our Saviour, for thofe that have much Wealth to enter into the Kingdom of Heaven? 5Tis harder for a Camel to pafs through the Eye of a Needle; which cannot be done without a Miracle.
As for thole, who, like David, humble their Souls with Falling, change their Garments for Sack-cloth -5 in a word, afflict themfelves upon fight of their Sins, and the Holinefs of God; they are the worthy Objects of the Companion of Jefus. For God> defpifes not a broken and contrite Heart. We conftantly difarm the Anger of God, when we take his Part againft our felves, and revenge his Quarrel.
The Will of Jefus Chrift being entirely conformable to Order, whereof all Men have natu- rally fome Idea, we rrrghr ftill dilcover by Reafon, that he has more Thoughts and Defires in re- gard to fome Perfons than others. For Order requires that more Graces mould be fhed on thofe, for Example, who are call'd to Holy Orders, than on others whofe Employment neceiTarily enr gages them in Worldly Commerce •, in a word, On thofe who conftitute the Principal Parts of the Church Militant, than on fuch as have no regard to any body, or that meddle in the Eccle- iiaftical State, or raife themfelves above others out of Ambition or Intereft. For though it be requifite that Jefus Chrift mould give them Graces in relation to their Charge, they merit not the Gift of that Grace which may fanctifie them in the Station they have chofen out of Self-love. They may have the Gift of Prophecy, whilft they may want Charity, as we are taught by Scrip- 2 Cor. 13.2: ture.
XXVI. But though we may difcover by the Light of Reafon, and the Authority of Holy Writ, fomething of the diverfe Wills of the Soul of Jef/s, yet that Order and Procefs of Defires, which accompliffi the Predeftination of the Saints, and which tend only to the honouring God in the Eftablifhment of his Church., is an unfathomable Abyfs to the Mind of Man. For if St. Paul had not taught us, that God would that all Men fliould be included in Unbelief, that he might exercife his Mercy towards them-, fhould we ever have thought that the Jews were to fall into a wilful Blindneis, not only that the multitude of the Nations might enter into the Church, but that they themfelves might receive Mercy at the Accomplifhment of Ages? The future World be- ing, to be a Work of pure Mercy, and to have infinite Ornaments, whereof we have no Idea;; fince the Subftarice of Spirits is unknown to us, it is plain we can difcover very little in the diffe- rent Defires of the Soul of jefm \ thefe Defires being related to Defigns we are ignorant of. Thus in the Diftribution God makes of his Graces, we ought to cry out with St. Paul, 0 the depth of the Riches both of the Wifdom and Knowledge of God! How unfearchable are his Judgments, and his Ways paft finding out!
XXV IL We have prov'd that the diverfe Defigns of the Soul of Jefm are the Occafional Cau- fes of Grace •, and we have endeavour'd to difcover fomething of thefe Defires. Let us now fee of what fort of Grace they are the Occafional Caufes. For though Jefm Chrift be the meritori- ous Caufe of all Graces, it is not necefTary he fhould be the Occafional Caufe of the Graces of Light, and of certain external Graces, which are Preparatory to the Converfion of the Heart, and which do not opperate. For Jefm Chrift is always the Occafional, orNeceflary Caufe, according to the Eftablifh'd Order of God, in point of all thofe Graces which opperate Salvation.
XXVIII. In order to our diftinct underftanding what this Grace is which Jefm Chrift, as Head of the Church, diffufes in his Members, we ought to know what is that Concupifcence which the Firft Man has communicated to all his Pofterity. For the Second Adam came to remedy the Diforders which the YitRAdam was the Caufe of And there is fuch an Affinity between the Sin- Rom. 5. 14. ful and Earthly, and the Innocent and Heavenly Adam, that St. Paul looks upon the former com- 17, 18, 19. municating Sin to his Children by his Difobedience, as the Type and Figure of the latter infufing 1 Cor. 1 5. juf^ce an£ Holinefs into Christians by his Obedience.
XXIX. Order requires that the Mind mould have the Supremacy over the Body,,and not be di- vided againft its Will by all thofe Senfations and Motions which apply it to fenfible Objects. Therefore the Firft Man, before his Sin, was fo abfolute over his Strifes and Paflions, that they Were mute andfilentas foon as he defir'dit-, nothing could give him an involuntary Diverfion from his Duty •, and all the Pleafures, which at prefent precede Reafon, did only refpectfuily caurion him, in a ready and eafie manner, of what ought to be done for the Prefervation of his Life. But after his Sin, he loft on a fudden that Power over his Body. So that not being able to • flop the Motions, nor obliterate the Traces which fenfible Objects produced in the principal Part of his Brain •, his Soul, by the Order of Nature, and in'Punifhment of his Difobedience, found her felf miferably enflav'd to the Law of Concupifcence -, to that Carnal Law which con- ftantly wars againft the Mind, infpiring it with the Love of fenfible Goods -? and fo ruling it by ftrong and lively, and at once foft and agreeable Paflions, that it cannot, and indeed will not, make the necefTary Struggles for its breaking the captivating Bonds. For the Contagion of Sin is fpread through the Children oiAdam by an unavoidable Confequence of the Order of Nature, as I have explain'd in another place.
XXX. The Heart of Man is the conftant Slave of Pleafurey and when Reafon teaches us, that 'tis not convenient to enjoy it, we put it off but withDefign of finding it more delicate and folid. We willingly facrifice little Pleafures to the greater '; but the invincible Impreflion we are under for Happinefs, Will not permit us to deny our felves all our Life the Satisfaction we enjoy, when we give our felves up to follow our Paflions.
XXXI. 5Tis certain that Pleafure makes happy the PofTefTou^at leaft whilfthe enjoys it. There- fore Men being made to be Happy, Pleafure always gives the Will the firft fhock, and puts it conftantly in Motion towards the Good that caufes or feems to caufe it. The contrary is to be faid of Pain. Now Concupifcence confifting only in a continual train of Senfations and Motions antecedent to Reafon, and not fubjeet to it; of Pleafures which feeming to flow from furrounding Objects, inlpire into us the Love of them ■{ and of Pains, which rendring the Exercife of Vertue rough and painful, make us hate it: The Second Adam, to remedy the Diforders of the Firft, ought to produce in us contrary Pleafures and Averlions to thole of Concupifcence: Pleafures for the True, and Averlions or Diilikes for fenfible Goods. Thus the Grace, whereof Jefm Chrift is the Occafional Caufe, and which he inceffantly fheds on us as Head of the Church, is not a <irace of Light, though he has merited that Grace likewife for us; and lbmetimes may commu- ^ nicate it, as I fhall fay by and by: But 'tis a Grace of Senfation, 'tis the preventing Deleft ation, which begets and nurles Charity in our Hearts. For Pleafure naturally produces and cherifhes the Love of thofe Objects which caufe or feem to caufe it.:Tis likewife the Difguft which lbme- times fenfible Objects give us, which create an Averfion to them, and capacitate us to guide the Motions of our Love by Light or Knowledge.
XXXII. We muft oppofe the Grace of Senfation to Concupifcence, Pleafure to Pleafure, Diflike to Diflike, that the Influence of Jefus Chrift may be direct ly oppofite to the Influence of the Firft Man. The Remedy muft be contrary to the Difeafe, that it may cure it. For illuminating Grace cannot heat an Heart that is wounded by Pleafure •, this Pleafure muft ceafe, or another fucceed it. Pleafure is the Weight of the Soul, and naturally bears it along with it, and fenfible Pleafures weigh it down to Earth. In order to her determining her felf, thefe Pleafures muftvanifh, or de- lectable Grace muft raife her up towards Heaven, and inflate her well-nigh in Equilibrio. Thus it is the New Man may war againft the Old; the Influence of our Head may refill that of our Pro- genitor, and Jefus Chrift may conquer in us all our Domeftick Enemies.
The Firlt Man being free from Concupifcence before his Sin, needed not to be invited to the Love of the True Good, by preventing Delectation. He knew clearly that God was his Good; and there was noNeccflity he mould have xIiq Senfe of it.Twas not fit he fhould beallui'd by Plea- fure NATURE and GRACE. i<& fure to the Love of him, fince nothing withftood this Love, and he knew him perfectly deferving I it. But after the Sin, the Grace of Delectation was neceffary to counterpoize the continual Strug- gle of Concupifcence, Therefore Light is the Grace of the Creator, Delegation is that of the Reftorer. Light is communicated by Jefus Chrijl as Eternal Wifdom h Delectation is given by him, as Wifdom Incarnate. Light, in its Original, was mere Nature. Delectation has ever been Pure Grace. Light, after the Sin, was granted us only for the Merits of Jefus Chrijl. Delecta- tion is granted both for the Merits, and by. the Efficacy of the fame Jefus. Laftly, Light isfhed into our Souls, according to our own feveral Volitions and various Applications, as I fhall explain by and by: But the Delectation of Grace is infus'd into our Hearts, according to the diverfe De- fires of the Soul of Jefus Chrijl.
XXXIII. 'Tis true, Pleafure produces Light, becaufe the Soul is more attentive to Objects that give her Pleafure. Since molt Men defpile or neglect the Truths of Religion h becaule abftract or unaffecting, it may be faid that the Delectation of Grace inltructs them: For thar rendring thefe Truths more lenfible, they more eafily learn them by the Attention they afford. And for this Reafon St. John fays, That the Unction we receive from Jefus Chrijl teaches all things; and that, Tohn a thofe who have received it, have need of no Inftructor.
XXXIV. Yet it muft be obferv'd, That this Unction does not ptoduce Light immediately, and by itsfelf 5 it only excites our Attention, which is the Natural or Occafional Caufe of our Know- ledge. So we fee that Men of the greatelt Charity are not always the moft Underftanding. All Men being not equally capable of Attention, all the Receivers of the fame Unction are not equal- ly inftructed by it. Therefore, though Light may be fried on the Soul by a fupernatufal Infuiion, and Charity often produces it -, yet we are always to look upon this kind of Grace but as a Natu- ral Effect: For ordinarily Charity produces not Light in the Mind, fave in proportion to the In- ducement it gives the Soul to defire the Knowledge of what fhe loves.- For, in fine, the diverfe Defires of the Soul are the Natural or Occafional Caufes of the Difcoveries we make on any Sub- ject whatfoever. But thefe things we muft explain more at large in the Second Part of this Difcourfe.
PART II.
Of the Grace o/^CREAfO R.
XXXV. T Know but two Principles that directly and of themfelves determine the Motion of out. JL Love: Light and Pleafure* Light, to difcover our feveral Goods •, and Pleafure, to make us tail: them. But there is a great difference betwixt Light and Pleafure -, the former leaves us abfolutely to our felves, and makes no Intrenchment on our Liberty. It does not efficacioufly carry us to Love, nor produce in us Natural or NecefTary Love •, but only induces us to carry our felves to the loving, with a Love of choice, the Obje&s it difcovers ^ or, which is the fame thing, only caufes us to determine to particular Goods the general Impreflion of Love, God con- stantly gives us for the General. But Pleafure effectually determines our Will, and as it were conveys us to the Object wiiich caufes or feems to caufe it. It produces in us a Natural and Ne- cefTary Love; weakens our Liberty, divides our Reafon, and leaves us not perfectly to our own Conduct. An indifferent Attention to the Senfe we have of our internal Motions, will convince us of thefe Differences.
Thus Man, before the Sin, being perfectly free, and having no Concupifcence to hinder him from profecuting his Light in the Motions of his Love, and knowing clearly that God was infinitely amiable, ought not to be determin'd by preventing Delight, as I have already faid, or by any other Graces of Senfation, which might have leffen d his Merit, and induc'd him to love by In- ftinct the Good which fhould only be lov'd by Reafon. But after he had finned, he, befides the Grace of Light, had need of that of Senfation to refiftthe Motions of Concupifcence. For Man, having an invincible Defire for Happinefs, cannot poffibly facrifice his Pleafure to his Light •, his Pleafure which makes him actually Happy,and fubfifts in him infpight of his Refiftance to his Light, which fubfifts but by a painful Application of Thought, and dies at theprefence of the leaft actual Pleafure •, and laftly, which promifesno folid Happinefs, till after Death, which to the Imagina- tion feems a perfect Annihilation.
Light therefore is due to Man, to conduct him in the queft of Happinefs, and belongs to Natu- ral Order, and fuppofes neither Corruption nor Reparation in Nature. But Pleafure, which relates ro the true Good, is pure Grace. For naturally the true Good ought not to be belov'd otherwife than by Reafon. Therefore the Occafional Caufes of the Graces of Senfation, ought to be found in Jefus Cbrift^ becaufe he is the Author of this Grace. But the Occafional Caufes of Light ought to be ordinarily found in the Order of Nature, becaufe Light is the Grace of the Creator.
XXXVI. In the eftablifh'd Order of Nature I can fee but two Occafional Caufes which (hed Light on Minds, and fo determine the General Laws of the Grace of the Creator h one which is in us, and depends in fome meafure on us -? the other which is found in the Relation we have with'furrounding Objects. The former is nothing but the diverfe Motions of our Will •, the fe- cond is the Occurrence of fenfible Objects which act on our Mind, in confequence of the Laws of Union of our Soul with our Body.
E XXX.V1L