96 Of god's gracious Operations on Man's Soul : z . The fame Godwho is Omnipotent, is alfa fapientrmus optimar: Andhe that glorifieth his Power eminently as the Author of Natrare, as Creator, Confervator, and Motor, dothalto glorifie his W ildom in rerum Online: Andhe ordereth Moral Agents eminently per fapientiam at Re- (tor per media moralia, vi,z, Doclrinam, Leges, 7udicie : And he glorifieth his Goodnefs andLove partly Antecedently ( to. mans Aalions ) and as a free Benefaftor; partly confequently, according to the order of his Laws. So that as his Attributes are infeparable, foare ( herein ) theoperations of them. And the fame Benefit is ut quid praducum the effeft of Gods Omnipotency and Dominion ; and at Bonam &Beneficium the effeft of the Benefactors Love; and yet quoadordinem conferendi it is Premirimá Re- Ltore adjudicatum. And between all thefe there is no repugnancy. 3. We grant that God Rewardeth no man now, according to the Law of Innocency, ( for thatcondemneth every finner. ) 4. Noraccording to, orfor the.works of the MofaicalJewifh Law. 5. Nor for any fincere obedience to the Lawof Nature, or any other; without Redemptionby Chrift. 6.We are agreed that the Reward is now doubly and eminently a freegift;. and thereward ofChrifls merits. It is not onlyfreeas allBenefits fromGod tomaware, as to commutation : but alfo after forfeiture freely given to fin- nets ; and it is procured by the meritsof Chrift, who was freely given to be theSaviour of the world ; and it is given us byChrift as free gifts are, upon conditionof Acceptance; and an Accepting Will is Gods he* gift; and they that haveit not, want it becaufe they refuted Preparatorygrace, which they were able to havebetter tiled or fubmitted to. Sothat the Reward is only fuch as a freegift; which podordinem confe- rendi,& rations adjudicandi is given by God asa Father, who at once ufeth Power, Loveand paternal Jnf5ice,according to the tenons of his own Lawof Grace, which is founded in Chrifts perfeft merits; and isChaffs own Law. VIII. and IX. t. That quoad eventum the good Angels grace was effeetual, and Adjutorium quo as well as fine quo non, he granteth. ( And Adams till hefell.) Let us find out the difference then. To fay that yet 'They could have finned, is a doubtful fpeech: If [could] fignifie Paten- tiara naturalem, it is not for want of Natural Power that Chrift himfelf finned not ; but becaufe perfeltion caufed the right ufe of that Power. To be able to fin, ornot to believe, or not to love God, if it lignifie any more than the Natural power which menabufe, is an improper fpeech : for fin is from moral impotency, (or indetermination,) and not an aft of (other) power. But a Logical Pofbility of anyevent but what came to pals, Gods veryfore-knowledge will exclude, ( and fo his Decree.) And if the9ueftion.be Whether Adamcouldnot have flood when he fell, it is agreed thathe could. It feemeth then that our Controverfie lyeth plainly, in theft two things, 1. Whether any man now ( Holy or unholy) have any help from God by Chrift by whichhe is truly able to do any one good aftion more or other thanhe doth, or to forbear any moreevil r z. Whether all Divine caulation or operationBe fuch, asof it felf alone will inferr the certainty of mans Volition as the Effeft t' We grant that Divine prefcience doth inferr it, ex neceftate infallibilitatts. Divine Volitions fome think are ever efficient of all that is willed, and-that God bath no other operation but Volition (asBradwardine andothers.) Others deny this, and fayboth that God hash Power operative as much diftinft from Volition as Intel- letion is, and 'alto that God willeth more than he operateth or totally caufeth. Andof this-opinion mutt yanfenius needs be, becaufe" he held that
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