Amyraut: objective and subjective grace
Thesis XXXIV. This gave rise to another distinction of grace, into objective and subjective grace, which the very distinguished Moise Amyraut sets out at the beginning of his dissertation on particular grace.
There he teaches that two graces are needed to produce faith in human souls. One functions as an object: the mercy of God offering itself from outside in Christ's satisfaction. The other affects and enlightens the mind from within so that the object may be received.
He calls the first objective because it is external and of itself places nothing in a person; it is only set before him as an object that he ought to embrace by faith. He calls the second subjective because it changes a person within and is received in him as in a subject. He holds that objective grace is universal and belongs to absolutely everyone, while subjective grace is particular and meant specially for the elect.
Latin
XXXIV. Unde nata est alia gratiae distinctio, in gratiam, scilicet, Objectivam atque subjectivam, quam Clarissimus ille Moses Amyraldus tradit, initio suae dissertationis de gratia Particulari. Docet enim ibi duplicem gratiam necessariam esse ad fidem in hominum animis ingenerandam. Unam quae ad modum objecti se habet, misericordiam Dei in Christi satisfactione extrinsecus offerentis: alteram quae mentem intrinsecus afficit atque illuminat, ut objectum admittatur. Priorem illam objectivam vocat, quoniam externa est, & per se nihil in homine ponit; sed solum tanquam quoddam objectum ipsi proponitur, quod fide amplecti debeat. Posteriorem vero subjectivam appellat, quoniam hominem intrinsecus immutat, & in eo tanquam in subjecto recipitur. Et Objectivam quidem istam gratiam contendit esse universalem, & ad omnes omnino homines pertinere: gratiam autem subjectivam docet esse particularem, & peculiariter electis destinatam.