and Free-will. inftance hath already made you confers, that fuch a thing there bath been, as Grace adpoffe & non adagere, called fuffzcient but uneffe&ual Grace ? And your confeffionof all the forefaid powers that men have by common Grace (to domore good and forbear more evil than they do) yieldeth that yet fuchafort of fufficient Grace ad aliquidthere is. 2. The courte of Gods Adminiftrations, maketh it feemmolt proba- ble, that fomeand many have fuch a meer fufficient Grace tobelieve and repent: For ifAdam had fuch a Grace enabling him to have fulfilled the whole Lawof Innocency, it feemeth proportionable thatthe Re&or of the World givefome fuch a Grace to fulifil the mediate Lawof be- lieving and repenting, who ufeit not. 3. It's common with Dr.7wiffe tocite Augultine with approbation as Paying, Pole credereeft omnium, credere vero fidelium, and tomake this thegreat difference ofof theal Grace from that which is more common, that it giveth not only the Poe velle b credere, but the Att. 4. But yet becaufe we can know no more of Gods react workings than he difcovereth, I take it to bedark and dubious : But that this is certain, that whoever wanteth thepower or libertyof Will ( moral) to repent and believe, they are penally denied it, for not ufing that power and liberty which they had, toinferior preparatory Acts. And you can carry this Controverfie of Free-will no further. And is it not then a horrid fhame,tohear honeft people fo reduced into Love- killing fa&ious fidings by their Teachers, as thatBoys and Women fpeakof wirer andbetter perlons withdifaffe &ion and reproach, raying, Ohe is a Free-wilier, or he holdeth Free-will, when they know not what they talkof : but are made believe that it isfomemonftrous impiousOpi- nion, making a man almoft an Heretick? VVhen even you that lead themare unable to (hew me anyproved (at leali cánfiderable) diffe- rence at all. C. Are therefo many Bookswritten de libero arbitrio between Jefuites "and Arminians, and us, andyet is there nodirence ? r. I do not ray that noman thatever wrote of it, bath wrangled himfelf into any words of ill fignification, or taking up any more than is defenfible. 2. But if the main Controverfie be not Logomachy, why do not you tell me whatthe real differenceis ? It is not fair-dealing tomakeme ridicuous for calling to you toname the difference, and yet your Pelf refufe to name it, and make it good. VVill you affert what you know not, and acculemen without proof? I25 The fourth Crimination. C. " They holdthat theVnregenerate are not dead infin, and voidofall "fpiritual good. * * Of this tcv3 . ri B. Doyou think that theydiffer fromyou herein? This was fpoken theft objeE;onsrs tobefore. r. They hold that the Unregenerate have natural life, and con. de sines, c->. r. ,. fo do you. 2. They hold that their faculties are bonum naturale, and and Strrgaiws as him, fodo you. 3. They hold that common Graee is bonummorale, at leali Analogicallyfo called, and todo you. Indeed as bonum is ex caufs in- tegris none on Earth is morally good, no nor doth any thing that is bonummorale, becaufe it is imperfe& g and fo our defe&ive holinefs is not bonum morale in thatfeule: But as good is fo called from the predo- minant Will, the godly have holism morale r And as it is denominated from
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