And thé Sub-operations Man's Will. 97 that the free-will of Adam before his fall, andof the good Angels caufed more obedience than God caufed as to thetotality of caufation ; And yet methinks hefhould be loth to fay that it was more than God milled or decreed. However the former is but a wordyftrife: For. if .God operate onlyVolendo, yet hiswill as Immanent arid ameer will ( as mans,) mutt be diftinguifhed from his will as tranfient and efficient by operation. So then thething in queftion is, Whether.Gods power or will fo far only ai it is operative be fo total acaufe, as that hacpofte ex ricaufandi neceffa- rio fequitur ejffettsm (viz. (idem, charitatem hcemanarn ) feeuturum And we grant thatasexperfeltione intelleüus, it followeth, Deus preefcit hocfuturum, ergo futurum eft : fo ex perfeaione Voluntatts, fumnf® Imperio, b feelicitate Diving it followeth, Dens vale hoc futurum of f e, ergo futurum eft : and that ex neceftate ex f entie, no dóubtit is a good eonfequence, Deus hoc fecit, ergofathm eft : But Whether from his meer adjutorium, or prime efficiency, limited by his own will, it be a good con- fequence, [God giveth as muchhelp as is. of neceffity to mans volition g ergo, man will confentor will ] is the doubt. He granteth that in Inno- cency it would not havefollowed, but he thinks that now itwill. We grant that God giveth not only thepoffe velle, but the ipfüm velle to thofe that have it : His giving it being but a caufing their faculties to Art: Andwe grant that wherever God abfolutely willeth that his Help (hall be fuccefsful, it is fo : And alfo that whereas all the eftett cometh from our natural Power, and Gods grace conjun(t, God is the caufe of both; And is ever the total caufe quoad efei`turn, that is, totius efelti. And wegrantthat Gods caufing Imprefs on rhe.will is filchon fome, ( and perhaps onall in the atof fpecial fanttification) as ex vi caufa will inferr the effect, and is unrefiftible, and doth not only determine the will) but fo determineth itas overcomethall mbralpower Ordifpofition to thecontrary. But yet that there is a Grace or gdjutorium of Chrift, which giveth a power either not neceffitatingthe.ad, or when the attfolloweth not,fuch as he calleth fine quo non, I think for thefe reafons : a .. Becaufe elfeno man can do anymore good or lefs evil, than.he cloth à Which I believe not. a. Becaufe elfeAll men that petifh are damned only for originalfin, and its confequents which theyhad neverpower to avoid i which is quite con- trary to thetenour of the Scripture. 3. And then God would judge them only by the Law of Innocency whereas he will judgethem byChrift and by his Remedying Law, for re. jetting the remedying grace. 4. And then theConfcience of the damned, would have nothing to tors inent themwith, or accufe them for, but original fin, and its unavoidable confequents: And itwould give them thisexcufeand eafe, God never made it Poffible for me to do otherwife. 5. Becaufe it teachethmen greatingratitude to fay, Inever had any help of Chrift. 6. And fo it teacheth them impenitently to extenuate their fin, if they do butfind themfelves wicked, and to fay, I never finned againft any Grace of Chrift. 7. And it feigneth Godtogive menall that reprival, and mercy which the reprobate have, from Come other CauCe and not by Chrift 5 And fo to make a kind of grace common in the World which the Scripture knoweth not, nor is according to the Covenant of Innocencyor of Grace. 8. Becaufe God is Immutable, and too grofs mutations are not without proof to be imputed to his Lawsand Government ;. Therefore it feemeth O000 tä
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