44 * fanfen.eleGrat. eteri ft. i. 3. c. 15. denyeth that without effe8ual Grace men have a compleat power to theAßs ; but faith yet, They have power, i. Remotifine,in thatthey have free-will. 2. tyfaith, not joyned with Love, as being the beginning, arc. 3. Yet more by Love as the root, arc. Andhenoteth a double Impotency, una eftex defecîu alicujus quod non peteft quantumlibet magna valuntate, bel forti- ter volendofuppleri.ralis eft Impotentia illira qui caret setae temporalibus ad lar- giendum, Roc., ( This is natural Impotency.) De tali Impotentia verillimum eft quad Deas non jubet im- poTbilia : ram boo ipfo que tclss ariosa impo ibili- t.,,, ve! prxceptum extin- gaiter, vet certe ad iliul implendum, is cui pprecipi- tar non amplia obligaras eft. Non eft arum culpa Valuntats quod non fiat, &c. Altera ex defechi ip- fno Voluntats feu Voli- tiara oritur, que fi ad- eJilt, quanta adeffe Met, prmceptum faeillimè imple- retur Tantnmmode enim fortiter volendo irapli tuo' -- - -- Reo Impotentia nego modo exrasfät eau qui non replet good precipi- -v : Po/fit enim implexe fi viet. quod fi noiue- rit. dr ideo non potr:erit; gut,non earn dimeno pro Ta tam peroerfa obdsrata- volrsntate colpandem--- Yelint, plenigt relint 5 root ut solaria, imple- Tint* 'rf autem Wolin ideoque non-pony quiz nolentibra vitie non ser- tat, &e ? Nam revera de- feolus talio potegatis non eft aliud Tam duritia male voluntats, à qua fufaepta recedere non pop, non eft aliud quam.tenari- ter volle. Of (jod'sgracious Operations on Man's Soul: t). i I. MoralPower and Impotency are primarily fuch in the will (the firft feat of morality ) and derivatively 'fir fecondarily in the Intellect and executive Power. And thereforeit isnot originallyand radically of phi- neceffity,but Brea, as the will which is free is the Caufeof it. a. 12. * Nature teacheth all the world fo much to difference between mans Voluntary and Involuntary Alas andHabits, as to take 'the firfl to be directly laudable or culpable, asbeing not only virtuoua or vicious, but in their relations to the Rule, to be Virtue or Vice it felf; and the moremen have of a vicious obflinacy andvoluntarineffin evil, the more all mankind condemn and hate them. Whereas involuntary nece]ity is every-where taken for a juft excufe : yea a neceffitira volendi in a mad man or a phre- netick or melancholy perfon, maketh them the objeâs of mens compani- on. And this Light andLawof humane nature is not to be rejected, be- caufe it may feem hard to anfwer the fophifms of thofe that would con- found thefe forts of Power and Impotency. s. 13. Therefore of a man that is no otherwife unable to Love Cod (e.g.) but only becaufe ( or in that ) direétly or indirectly, he wilt not, that is, is D /boftively, AA wally and Habitually Unwilling; it is more properand intelligible to fay thathe will not, than that he cannot : Though we may alfo fay He cannot, when we mean but that he will not : But the moft explicatory words are beft. 1).14. Noman fhall be able fo far to accufe God and excufe himfe juftlyat laft, as to fay, I was truly willing to have Chrift andLife as offe me, but I could;not : or I was truly willing to leave my fins and worldly vanities, and to live a holy life to God, but I could not: Yea .Aúgufline and rwiffe fay more, that no mancan trulyfay, [ I would believe but can- not] (which yet I think needeth (ome limiting explication. ) *. 15. Obj. But though all menCanhave Chrift (or faith) if they will, yet theunregenerate are unable to be willing. .Anfw. By Uoaeble you muff 1. Either mean that they want the Natu- ral Poweror facultyof willing it ; 2. Or that they want fome naturally- neceffary concau/e or object, without which this faculty is no formalPower ad'"líoc5 3. Or that thewill is not well Difpofedfo toAll. r. The firft no man will fay that taketh an unbeliever for a Man. 2. The fecond no man will fay that will not by Hobbes his phyfical ne- ceflitation, turn Religion into a name or nothing, or the natural motion of an Engine called Man. 3. find the third (which is the truth)mutt benamed as it is : fñControverfres which exercife fo great animofities and carnal zeal as thisdoth in the Churches, it is an injurious thing to ufe fedeicing improper names, when themoreplain and intelligible are at hand. Here- after fpeak plainly in your contendings, and inftead of [Cannot] fay, An unconvertedman mill not believe, andhis will is vicioufly undifpofed to it,yea ill-di(pofedagain(l it. Hold to this that we may underhand each other ; or confefs that youquarrel about a word. . 16. obj. The Scripture ufeth theword [Cannot : ] Can aBlackmort change his skin, &c. 4nfw..1. The text may as fitly (at lealt ) be translated [will a Black- more change his skin, &c. ] Yet the word [Cannot ] is brought in in the application ; for here it is all one ,: That is, the meaning is, that force áuflome in fin cloth caufe such afetled Ill diffoftion or Habit, as without fpecial Grace is neverovercome : Which fignifieth no more, than a rooted wilfulne§andLove of fin, and enmity to Good. 2. But the meaning is not to affirm 'thefe two forts of Impotency to be of.the fame nature [All and [he can- not Ethiopian cannot change his skin, were he never fo willing]
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