i)f Cod' ,r gracious Operaión.r on Man's Soul : there isno fufffcient or adjuvant grace, but what. maketh them :do the aft. c. 5. No potential grace ( that giveth the power ) is faffcient to the aft, unlefs it give the a&. c. 6. Hence is the necelli ,y of [ìnning,p, 126: Unbelievers want Remote as well as Proximate fuffcient help and all its principles. c. ,1I. And the Commands are to them impoflìble, yet make them unexcufable, c. 18, 19. XIII. That impotency excufeth a man, when heftrongly moulddo the aft and cannot; but not that by which he would not do it , though he cannot will it without grace. p.145, 146. XI V. Chrifts dying for All, is meant only for all the Church, or all forts : yet as he giveth to others the grace of faith, and Love without perfeverance and falvation, fo far he dyed for them, andprayed for them. C. 20. p.163,164. XV. The effence of the grace ofChrift is a Heavenly Suavity or De le lation, given before our free aft, by which the will is bowed to aEt what God will. It is a vital and indeliberate aft of the foul, even of Love and Define before Confent, and that Delight which is our Belt and Joy. h. 4. c. I. 6.11. Plainly it is a neceffrtated complacency, which is the firft aft ofLove ; when God and Righteoufnefs, not for our pelves, but for themfelvesand as fuch, are Pleating to the foul. XV I. Chrifts grace is neceffary only to Love God fincerely in every .aft of obedience, and only this Love and Suavity is Chrifts grace, what- ever other graces or ads as to the name it is found in. li. 5. c. I. For nothing is good that is done only by Fear, and not in Love of Juftice. The Jut}iceLoved is not any habit or a& of the foul, but God the Eter- nal Jullice. e. 2. and the Juftice of his Precepts. Virtue is nothing but theLove ofGod. c. 3. The four Cardinal Virtues are fourfold Love of God : And fo all others. c. 4, 5. XVI I. By the Loveof God is not meant only, that degree by which we Love him above all, but truefincere Love of God for himfelf, andnot ullias creators intuitu.:: which is either Imperfect, not Loving him fu well as the creature, (but only to an uneffeival Velleity ) which yet how remifs, and fmall foever, is the true and chafte fruit of the Love of God, even, amoris amicitiæ: or more perfect, which juftifieth, The ñrft is quedám dilec io juftitiæ quafi fimplex ojus complacentia, .graæ non eo ufque increverit, ut adverfantia ifli bons volúntati valeat fùperare. This goeth ufually firft, and dunces finda good will to goodnefs, andlike it, andmany years perhapsare wilhing and purpofing to leave theirfns for it, and turn to God, till at laft Love prevaileth. And this though imper- fec`t, is true fincere Love, not from a perfet habit, butfrom the excitati- onof the HolyGhoft; It hath the fame objeft as perfeft Love, that is; Juflice for Juftice, or God for God, not loved on conlderation of any other reward : which proverh it lncereLove. Such with to live chafte,- ly, temperately, juftly, but cannot come to it. Out of this impeded love, fprings faith ; faith may be habitually many years before Juftifica- tion : Juftification is the grace ofperfect Love to God above all :Hope and Perfe&Love alfo come from this initial Love. c. 7, 8, g. XV III. As Hope, fo Reward and refpeEt to Itmay Eland with this grace of Love : For the Reward is not defired ex amore concapifcentis for our felves only ; cam enim charitatis proprium fit 6 unica voluptas diligere Deum, non quia hoc fibi [cave vol utile velglorioram eft, vel aloa .quacunque confderatione redondat in fe, fed quia stet eft ordo creaturte fist, creatore, qui proper feipfum Japer omnia ( ex faperexcellenti bono- tate) dilogendus eft ita unicum prærnium eft, veritaterr, 6-. boni- eaten?
RkJQdWJsaXNoZXIy OTcyMjk=