Ad the ,Sub-op2ration:rof Man's WILL withNature, or extend it to all : For I fuipect that all or almoft all men on earth, ( till they have finned themfelves into diabolical de operate malignity ) have this which he calleth Amor amicitie and fincere imperfect love CO God and Juflice. For inteI/c t,,s .eft Entis Ci veri intellettus, Yoluntas eft Boni. Good apprehended fach, is the wills neeeflàry natural objedt. And a Pimple complacency in apprehended good, is the wills firft necellàry aid Nature telleth man, that there is created goodnefs, and that the Creator who giveth it, muff needs have more than all his creatures : And nature tells men, that theWorld, or millions are better than one perfon s and their good to be preferred : And howcan it be then, that he that taketh the World to be fo much better than himfelf, and God to be ;better, that is, more amiable than all the World, Ihould-not havethe leali Pimple complacency in thinking of him r All men take Wifdom and Goodnefs, andBeneficence for amiable : And they that believe that God bath molt of chafe, muff needs have fomeLove ro him, not only as good to them, but as molt excellent in himfelf : Infomuch that as Adrian the fifth before cited faith, in 'fome fort a bad man may loveGodbetttrthan himfelf ; and heis fcarce worthy the name of .a man, thatwould notra- ther be annihilated, or with that he had never been born, than thatthere were noWorld, or no God, (if per impsbile he fupppofed he could live without them. ) And if you tell every man that he bath thatncere loveto God which isGratia Chrifli, who hath the leaft love ro God and Juftice propter fe, though he have more love to his f elhly intereft and pleafures, I doubt you will not much differ from Pelagius, and will have no way left but to fay, that it is not of Grace by Chrift that Na- ture is reprieved and fupported : Or at leaft that this is of a common fortofgrace. We mayprefumeof many things as received from ourTeach- ers : but it is hard toprove, that Adam the next moment after his finwas totally deprived of all degrees of love to God, andgoodnefs, and -fo was Tprivatively as bad as Devils; or that all mankind are naturally fo: hough I believe that it was of grace, even Gods firft pardoning ad as our Redeemer,, not fo totally to executethe Law, nor take away his grace, and 'caveman to the utmoft penalty of his fin, but to keep nature front being as bad as elfe it would have been. But fore Man is Man ftill, and not a Devil : AndT fpeak with few or none that Teem not to havetome liking ofGod and goodnefs, or Juliet as Inch ; though they love not God or goodnefs, as contrary to their_flefhly lofts, net love God as their San- hifier and Ultimate End. And thus the Carnal Mind is Enmity to God, being not fubjedt to his Law , though this be confiftent with loving him fecund/4m quid. IV. I believe him that there is a faith, filch as the Devils, which may be without Jollification, both in habit and aét : But that the fame Faith which after juflifieth, can be many years Habitually before Jufli= ficatioa .(that is, Sandtification;as he meaneth it ) I believe not : See- ing God hath promifed that all that believe (thus) (hall bejuftifiedand have his Spirit. V. fanfenius Items to me to Pet too light byHabitual Grace, as if it wereCome common thing in comparifon of the Ad : Whereas I takea Ha- bit of love to God to differ from an ad, either as a Spring or Rivolet from a drop, or as Honefly from an honeft ad, or Learning from a learned exercife , or as a fired friendly Inclination which is like to Nature, differeth from a friendly action 3 and to be more excellent than a particular ad, XVIII, Ilis i 03
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