86 Of Free-will. And thefe all have that force or ftrength of natural a5tivitywhich is ne- èefïary toFaith, Love, andevery holy Duty : For thefe are theunalte- rable Eftence ( or Properties ) of man as man ; And if sis: deprived us ofthem, it fhould change our Species; And ifGrace gave thcm,it lhould reftore ourSpecies,and we fhould be men by Graceonlÿ,and not byNa- ture. But youconfefs that thefe powers want their right difpofttion toaft. A. " Butyet Ifay that this undifpofed ill-difpofed soul, isable to aCt con- " trary to its accidental difpoftion. B. I tellyouOnce for all, that the Panting and ending of all the Con- iroverfies between the synodiHs and moderate Arminians (or Jefuites lieth in. the true. opening ofthe ambiguity of this one fyllable [Can J. And unhappy is the Churchwhen its Paltors have neither skill nor love enough, toforbear torturing and diftracting it, by one poor ambiguous fyllable, net underftood. by the Contenders. But to compel you to conviction, ueFt. I; Do you mean by [Can] or [ Able] or [ Power] any thing betides the natural facultyand the difpoftion ? A. " No : I mean the natural facultyas related to this All or Objet`l now " inqueion, e. g. believingand lovingGod. B. weft. a. Isnot naturalftrength or power a thing belonging to man sa angrily caI1eth man, which Sindeftroyeth not, and Grace reftoreth. not. And have him Ti spis i(ie Iuyrtcus, not all theChurches difowned Illyricus * though a very learned, labo- andPeucer,and Strigelitu, rious, godly Divine, for makingOriginal Sinthe fubftance of the. Soul it and other. Oifciples of Melanchthon have de- tell? fended the moral can- fadonof Grace againft A. "All thisisgrantedyou. him and Bich Lutherans, B. weft. 3. Therefore if Adam had natural power to love God, and who wenttoo much the ifthe fan tified have it yet, doth it not follow that all men have it ? Be- ocherway. caufe it belongeth to manas man, and is not changed by Sin and Grace; except in its Difpofations and Aar ? A. '.t Thus you make all the wickedable to love God. B. Yes; As tothat fort ofAbility which is but the naturalfaculty they are allable ; but there is fomewhat elfe theywant. A. "But the Name [ Power ] you confefs your felf is Relative to <e fomething that isto bedone, or to an Act with its Objell; And when sc thé natural faculty is not changed, but is the fame in all men, yet the Re- carce Pester xe(tLit- " lation of[ Power ] in it may be changed ; as by a change of the objell; Caroerum agam(i the Lu- therans phytcal motion, "medium, helps, concaufes,&C. affertethpag. 7zo. That B. You fay true : But remember (till that this isfrom no change in the Coneurrenttbus en couver- pone his tribus canfes, ver- natural faculty, as you confefs: For it wasnever in any man a power, be, fpiritu S. & volnntate e, g, to ail without dependance on God , nor to a& without an hominis,agentibds fao loto b ordine viribus in ho- mine, quamgam ex fe & natura fia profits invalidis ad Jpiritualia, rationalibus tamer & inter (e diferentibus, eoq; ordine quo coedits, funs a fp. tango per media verbi & facramentorum to ordinato e:v Legitimo Jingeelorom up, ut in auditu verbi cum attentions & meditationsvirtute fus eficaci fingrlis excetrs libertine, fine coallionis; impulfa & rapta, ea nova lace accenfa in mente nova veri virtute velvetati communicata, &c. ui ofntiunturb& obfequuntur fpiritut fanllo virtute ejaldem idfatiunt,non tamen line ac'lione,motu &annixu,Id.p.9t 2. Still note that theGrace called fufficientis that whichgiveth thePower without the Ad:Therefore asmany thingsconcur to denominate . us able, fo do they to fufficicncy ofGrace: Matthews in n z. gu. nil. a. 3. d.3. faith, [ Cale quidam eruditio ánnotavit, nog; p'.odicationem, out excitationemexternam,n+q', internam illuminationemintelleliur[ implieiter cffe gratiamfuffscientem, quamvia in [a genere fag., fufficiens dici pateft, Rec. fed per boni spasm a(pirationem fupernaturali motions excitanda eft. Onr$radnn'ard. fhortnethall theControverse, Ii. r;. cor. p.zo8, ng. tellingus,that Gods Will is the caufe of every future, (. and fo of the future form of fin ) and that if there were no God, there would be no Impoffibile Whereas I think there wouldbe nothingbut impoffibles. For it would be impel idle that any thing f -out.d ever be. But there would be no pro. postions deimpo bili: Nay, he talks of a non-pnfIe e/e imp/It-bile, and calls this mitan corrollarium. Adrian .F;e.ndl.;. fol. i6. I ,guis dupticitur peed credere fe a peccrtis abllinere non pop: r. g;nd non poflet fine fpetiali Dei gratis & adjutorio ¿r fut non erras. 2. AbJolute credendoJe non ab,din trepole a percate, ant non pod" e' ad vitandumpeccata a Deo fit/Penns auxtlrnm impetrate, etiamfifeierit goodin fa aR. Ethic error ed [pens`infidentatis oppafitafidei,adquam obligatur credendo Deum fuße,pie &miferrcordi- ter mundane gobernare : Eli enim manifefbi//éme repugnat, apudnunquemq; fana mentirDrum bomini imputare ad ealpamad quod vitan- dam nec dedie,néedareparadas e2f4s;antem(acnitatetn; himinitnquamfaci entitocamquodipfeeft. Objeft
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