98 Of god'sgracious Operations on t1/faa's Soul : to me aiinjurious fiction to fay as yanfeniur, that God had filch Laws as fuppofedmans felf-determining will, and governed fo as to tie fuJJtcient Grace or adjutorium fine quo non, to man and Angels, at the firft, and that now he hath no fuch at all, but only amoving efficiency. I fhould {toner yield to the Dominicans andHobbes that no other than necellitated Voli= Lions arepoffrble or ever were, than to hold as he, that there were other before the fall, and none ever line. For as to his great argument ( viti- atednature) I anfwer it, i. Man is man1h11 And therefore God ruleth him asman ; And that in via. Andif thenman and Angels were fup- pofed to have a (elf-determining free-will, that could do this or not do ir, we have reafon to think it is fo ítì11. Why is not grace meetly fufficient as confifientwith Lapfedas Innocent nature? (fuppofing that it is not the fame help thatis now fufficientto falvation as then. ) z. Confider the great difference between perfe& Innocency, and Tome one commandedad : And 3. Confiderthat the helpsafforded by grace are very great, and that Habitual Grace doth in Come meafure heal lapfed nature, or elfe what is it r He that is Habitually Prompt to Love and duty, hath fome cure, and fome ability : For to be prompt is more thanto be able. And therefore it isan incredible thing, and a reproach of habitual grace, that Adamwas moreable to liveand perfevere without any finful thought, word, or deed, than a Holy foul is to think one good thought, or (peak one good word, or refirain one blafphemy or other fin. Therefore it is as credible that Chrifts repairing habitual Grace enableth godly men ( and his commoner grace common men) to think or do fomewhat better than they do, as that Angels and-Adam had no other grace, and could without other, live without any fin. ThereforeI take 7anfeniusto do well in opening Original pravity, and the power of Gods grace, and his fpecialintent to fave 'his chofen. But I thinkhe fo carnally fiudied for that fide alone, that he injurioufly overlook- eth the whole frame offapiential Government, and thecommon grace which is prefuppofed to the fpecial, and greatly a+Grongeth Chrift and his grace, by denyinghimtogive to men in common, that whichour experience af- fureth us they poffefs. " Ad X. Whenhe waked) uneffeclual Velleities to be Chrifts unrefiflible ace; .either hethinkeththat menare faved with fuch only, or not ; ( for he fpeaketh not his mind plainly in that that I can find :) If yea, then he tabafeth the graceof Chrift, tothink that many are faved by it, that love aWhore:orany fin much better than God and Grace and Glory. If not (as I thinkhe held) then he holdeth that moll that have the effe&uál grace ofChrift are damned, and had no poffibility (properly) of efcape. And why cloth he make foharfh a thing of mens affertinga fufficiencyofCome uneffeétual grace, and fay-to what purpofe is it ; and yet avert that to moil men the graceof Chrift had not fo much as any fufficiency to Cave them, norput them into any true poffibilityof life t AdXI. I. It feemeth to me acontradi/hon to fay (as inthe fecond branch of his diftin&ion) that Homo poteft velle, and yet that alirod adbuc adjutorium neceffarium efi ut de fatto veut. For neceffarium eft fine quo res elk non pate(1 : Therefore the non potefi is prefent wherever the neceffarium is wanting. Butif they talk only of a paffive or obediential power, and fay, 1 Man can believe becaufe God can make him believe, ] and fodenominate man Able to do that, which'they mean God is able to make him do, this is butto play with words. I I. HisPaying that now there is no fufficient grace, is before difproved, andby himnot proved. That it is thefame with that of the ¡late of In- nocency,
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