24 Ofnatural Corruption and Impotency, all. A man canad contrary to a good or evil habit, as commonexpe_ rience proveth. But becaufe mens Volitions and A&ions are ordinarily or much agreeable to their fixed inclining habits, therefore we ufe to fay that morally fuchcan dono better 5 meaning that they will not. C. " Butfilm you would not have me believe that there is no difference " betwein us and the Arminians in thepointof Free-Will ? B. If therebeany, either you knowit, and can name it your felf, or youknow it not, and thenmay be athataed to contend about it. 2,,yefi. r. Tell me plainly, Is not all the Libertywhich you denya moral Liberty a ntalo, from ßnful difpofitions of theSoul ? C. "There is much difpute about Liberty fromDivine predetermination; " But Iwill not meddle any further with that. Inver contended againfl " any Free-will, but freedom from finful habits, as fuppofid to be in men " more than it is. B. Quefi. 2. Do you not hold then that all men have Free-will fo far as theyhave effefrual Grace, andSan&ification. C. "Ter, in that degree: For voluntas per gratiam liberata eft li- "bera. B. Jeff. 3. Do the Arminians hold that the VVills of the gracelefs and unfandifiedare freed from finful habits ? and fo are morally free to holy ads. C. No, d confefs they do not: Corvinos and others oftfay, that it is "Grace that givethus the vires credendi whichwehadnot before 5 But fame Sr of them deny anyhabits to be in theWill : But therefay the Vnder.flanding "muff beenlightnedbefore we are able to choofe aright. B. Luue?l. ç. Doth not common Grace give men a moral Liberty to commongood, from all neceífitating inclinations to the contrary ? C. Igranted it before as toPower, and therefore muff as to Liberty. B. Where then is thedifference between you ? C. " I take it to be here, that the Arminiansand Jefuites fay that the "Wills of the Vnregenerate are not onlyflee tocommon preparatory good "at!,, but to the(pedal ads ofFaith and true Repentance and Conver- "fîonunto God, which wedeny. B. Either you mean this of all unregenerate men, or but of fome i. Of all they fay it not : For the Synod of Dort chargeth them but withPaying that men can ufe their naturals , fo asby degreesto come up toFaith. They commonly hold, that ordinarily the Will mull be prepared by commonerGrace, beforeit ( morally) can believe, though fuch are freely Unbelievers, having a natural liberty or power to the contrary, though undifpofed, and have a moral power and liberty to fome preparatory ads. 2. But if you mean it of thofe that are come up to the higheft preparatory ads, and alto have Gods Grace ad pole credere, where there is the pofe morale, there is moral Liberty fo far. But whether this be really any mans cafe, or how many, to have Grace to enable themto believewho yet never do believe,isa Controverfie which .find not Proteffants apt to meddle with 5 And it is too hard for us to decide. C. "That is the very heart of the Controverfie, whether ever God "give immediate Power and Liberty to believe to any one,whonever believeth " andufeth it. B. Where do you find this Controverfie much meddled with, unlefs by the School-men, who affert fufflcient uneffe &ual Grace to believe? But thisbelongeth to the next Article (of Grace) though here you anticipate it. But if this mutt be it,I thall brieflyditpatch it. r. Adam's inttance
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