Of Free-will. The f cond Criminntion. A. * "They deny the Vnregenerate to have any power to believe, repent n The Arminian fay " or to do any good : And ft they feign God tocommand men things im- Perna ual power, aen tG pofible, and to condemn menfor that as Sin which they could not pofribly to the will it fete, and " avoid, and for not doing that which they could no more do thanmake that bys nad dire e- y 3 4 tt a. World; and fo to put men under á neceJsity of finning and being p t s,c. And they add, " damned. [ Mente illuminata c'r oluntati eonceffa foyer- This is in fenfe the fame with that about Liberty fore-going, naturals ?meta psrtim though under the other notion ( ofPower. ) But the truth is, it isthe p_ plaenzl umfiimmedia- verycore and true fumof all our Controverfies, and if I prove this to tam in¡ofionrm g Deum be nothing but words, I fhall prove them all fo, about the four firft Ar- gaeq; Afett:a neßras dr partem t[[am %n ttvam tides. corrigere, dr bons defde- I will here take it for granted that you (peak not of any meet Paf ine r s quorum ebttaîa mon- or Obediential Power (as it's called ) but of a proper allivePower, and Pá.t ao[ ra;t; that truly focalled, and notonly hypothetically on fitppofitionof things .mbua afetübua magia tomakeit up, arenot exiftent nor to be fu ofed. magt%a; torrettie, ta(ttga- R PP tie el- to erdinem redattis, I know of nothing in the Soul of man for our enquiry, but t. The promptior eá facilior, ac natural-faculties, or virtues, inclined naturally to their neceffary Ob- mdd u vo4tnáoaddez ;eds. 2. The right difpofition, or adventitious inclination or habits erkndos yietaús aíiç , of thefe faculties. 3. And the Ads. Tell me firft, Do you know of non n/ei adeo at ante re- iatianttbuaaetiibus, tr ,any more ? lege lila in membri, bel[i- A. " Not that Ican remember. garante.] B. Itis therefore the Faculties orDifpofitions that we differ about, or get minetad gtiumq "r<m nothing: (For it is not the Ads ). Tell me then, Quell. i. Do you nece/ario aid Mom neeef- +i;now of any that deny all mens Souls to have the three faculties of1entagire, 4/ii ereper. AQive, Power or Life, Inteile&ionand Volition ( which the Thomßs necetate il/nm ad agen- fay are Accidents immediately and infeparably emaning from the Ef- fence anm impttti. 5 and the scotifls better fay, are thevery formal Effence of the dem tinter épfa/ePaine, Soul it felf,) without one of whicha man is noman ? Blankde tihertat.Abrol: A. " No none doubt of this infenfe, though ome number themas three following. See his proof o f f ,%o g f o " andforce but as two. B. Do we differ about the fecond ? Do you believethat a Drunkard Bath the habit of Sobriety, or a Fornicator of Chaftity, or at leaft, that an ungodly man hath a holy habit or difpofition to love God, and truft himabove all, and tobelieve in Chrift, and repent of Sin, and live inHolinefs. A. " No y no manfaith that he bathfuch a habit: But he halb a power " to dothem, though not a habit. B. Is it any thing that you call a powerbefides the naturalfaculties,and their habits or difpofitions ? A. "No: but the natural faculty is a power to believe, love God, " live holily, &c. withouta habit. B. Do you not believe that anungodly man is difpofed, yea habitua- ted to the contrary,, viz. Toa flelhly and worldly mind and life, and againft a life of Faithand holy Love? A. "Yes : at leafs fume are : And I will not deny Original Sin, and " thereforegrant filch a difpo hive pravity inall, thoughnotfomuchas in "forre isfuperadded : But yet theft ill difpofitions and habits are not fó "flrong, but that theSinner can for all that believe and repent, &c. B. No doubt but if he believe not, it is not for want of naturalfei culties. He hath an intellell, a Will and a vital and executive power 5 And
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