and Free-will. Controverfies which are refolved into the nature ofDivine Volitiöns, and their way of efficiency ; Seeing, I. Will in God is not the fame thing as in man; an Appetite. 2. Its own determination, and the way of its determining us are confeflèd by' the fubtileft to be utterly un- fearchable: Saith JTafquez (in Thong. q. 19. difp. 80. p. 503.) ,Quo autem patio Deus f ipfum determinet ad hoc potins quamad ilóud, ioi a- bilefaneeft; nifi-quod feltro modo intelligendi intelligimur effentiam Dei, que e ejus voluntas, habere circa futura peculiarem rationem voluntatis cum refpettuillo rationis: Et ideo dixi, in hoc controverfia intelligi poffi certa ratiocinatione faidnot fit : SQuid tarnen fit, & quo patio voluntar determinetur, explicari non pole : So that what Gods mt. of willing oi working' is, betides his efence and the effect,, they all confefs that they are ignorant. Andyet [hall the more ignorant contend ?. The third Crimination. Ila C.." They hold free-will to good : that unregenate men have free-mill M cl deñb c3profeffeth, 00 without Godsfpecial Grace; and regenerate men have free-will to do good That all men may be- ac lieve if they will ; and. andforbearevil, even whenGrace effetfethnot the event. juttifieth it in his xe- B. This is an Englifh.Objettion. What men that write in Greek or tracïations: But if the Latin denyFree-will ? Did not all the ancient Fathers and Churches hold will of: anbe corrupt and avfe from be- it till Augulline's time, ofwhom we have any notice ? And are you sieving, we inf ly ray, coming to turnChrift's Body into a Herefie, or the membersiofanHar- flch a, man cannot be- lot by your charge? Did not.Augnfiine, Profper and,Fulgentiushold it ?potency,tmoralaonly, VVho denied it for above a thoufand or thirteen hundred years after which is to be ddtin- Chrift? And do youdeny all free-will your, felt natural. om;mpowith- y Y Y _ natural. For notwith- C. ct No; but it la free-will to fpiritual good. . Handing this, it may be B. What need I tire you with the fame things again. i. Read but m11 he,that .all h what I faid to A. ofFree-will. 2. And fee the Table of it in the Se- will : And herein con- condBook. 3. And perufe what I have just now faid of the power of of fills the W mó the Will, and you will fee that here is no more neceffary. Make not roll Liberty cone tech new wordsto feem a newControverfie. Put but Liberty for Power, and rather in a ranft;fied inclination unto that and the anfwerto the laftCrimination fervethto this. which is good, whereby C.. G0 The tenthArticle of the Church of Englandfaith, [The condition it is freed from the to of man, after the Fall of Adam, isfilch, that he cannot turn andpre- á°,Wedr,. f But Innever " pare himfelf by his own natural ftrength andgood works;. to Faith and find that Arminian, do « calling upon:God : wherefore we heave no power to dogood works pleafant dga;nguiH:thef fi t. -Twi and acceptable to God, without the Grace of God by Chrift preventing. " us, that we may have agood Will, andworking with uswhen we have that "good, Will. B. Thad rather you dealt plainly, andkept clofeto the word of God, and evidence of Truth, than feek íhelter from the words of thofe in power. But what fefuite or Arminian will not fubfcribe to this ? Who doubtethof it ? How oft do they all maintain the nece[ffty of this pre- venting and co- operating Grace? But by the words [ no Power] you mull not underftand no natural power or faculty, but no moral power : For I. Elfeman is no man. 2. It is a moral Subject which they (peak of, and muttaccordingly be underftood. But what Free-will is it that you deny? Tell me what you mean by Freewill ? C. "Ifyouknow what Will is, andwhat Free is,you needno expofition : " the words areplain enough of themfeloees. R B. Thus
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