OfSufficient andEffeEfual Grace. 163 lieve, and even believe in and by Thinking or Confidering. Dc .you believe, and not think what or why ? C. No , but it isby Infu(ton that wehave theft thoughts. B. Infufed Faith then is by Infufed Thoughts : Be it fo but then it is not without Thoughts orconfederation. But further; giseß. 3. Is there any Chriftian that denieth that Faith cometh by bearing, and the ufe of the means which God hath appointed ùs? I prayyouhear Dr. 7wii againft Hord, pag. 169. ["God in his "Cove- " ° nant of Grace requireth obedience to falvation ; but of his Free "Grace undertakes to regenerate them , and work them toobedience : " But how ? agreeable to theirrational natures; that is , by admoniti- " on; inftruCtion, exhortation; that is, to work Faith and Repentance i6 byexhorting and perfwaditig them to repentance. All this he per- " forms by his Minifters.] Doyou not believe that theApoftles were lent "to openmens eyes, and turn them fromdarknefs to light , and from the " power of Satan unto God,-- -Aás 26. 17, 18. And that 'Minifters mutt The Schoolmen-men fave themfelves, and thole that hear them , r Tim. 4.16. And that he and even nitesor- dinarily profeCs the "ne that converts a fanner doth fave a foul from death: fames 6. ult. And ceftityof infufed Grace; that the word is the immortal incorruptible feed by which we are be- ñmafénreth e mna gottenagain, and which remaineth in us : Are you now in doubt of Protestants dare own. this ? Even Molinahimfelf at at ferreth the fupernatura- C. It isone thing for God to work with the Word, and another thing rarity of Grace thns, " t to work bythe Word : The frywe confefs 3 But if God work . by the Cut cnnfenfus liberi ar- " Word, then he muff operate firft on the Word, which is the Preachers citij oexcitantl drvo- tanti per graham præve- "a11; and fo by that Word on the foul , and not immediately : There- nientem nihil in re fit qd " e fore I rather think that the word is a concomitant than an inftrumental non Jfinalatnrale, á good non limn; a Deo etnanet, (t caufe non fawn tangnam abal- B.1. Youwrong your felfand Chrift in that youwill not believe him, oitauie attract ante, arbitrrenm; yohn 3. that wemortals knownot theway and manner of theSpirits ac- fed etiam tangnam a ce- cefíes and operations on the foul, any more than thecaufe of"the wind operaneeper auxilinmgra- t e-. And he pronoun whole found wehear. Do you not know, that yois do not know how ceth Anathemaon them Gods Spirit moveth our intelleet and wills, andhow hemaketh: ufe of that affirm [ cenfen¡am infruments 5 except fecundum quid in fome particles revealed. tantir&ncantiDper aaxi- 2. An hundred Textsof Scripture (which I omit left I be tedious) tell ham Gratiæ pravenien- us that the Word is a means orfubordinate caufe (toGod) of his infor- a;t jfe elicmfne auxilie wing and reforming operations on mens fouls. And it's dangerous to & ce-operation ejnfdem dreamof any fecond caufe that is fo concomitant as to be but co-ordi- p' ëdehe fern of his note with the firft caufe , and not fubordinate to it. And the word jd opinionabout thenature not only fubordinate toGod as Inftituter by Legiflation and Declarati-' and cante of onr Holy, attverfal, That Gods on, but alto toGod as efficient operator. nniverfal influxor cau- 3. God canwork two ways by the Word , which are within our fationisnecelfaryon our will to make them alts.. reach (betides others) r. As it is the aet of the fpeaker, by expiring and o. That Free-Will isthe illuminating him. 2.. As it is the fpecies (as they call it) received by carafe that they are there. particular alts about this object rather than another. g. That Gods particular or fpecial influx of Grace Is the cause that theyare fupernamral ads. And that preventing Grace loth give men good thoughts, and the firfi motion of the affettions, before deliberation, and choice or liberty (as Vafque, alCo faith) which feemeth the fame with the Dottrine of orkam, Buridane, and the refi of the Nominals,whocall it Complacency, as antecedent to Election, Yea and Intention. To be pleafed With the thing limplyon the firft apprehenf[on theycalla neceffary natural ad. Though' theSodas fay that quoad exercitiam atlas vet libertatem contra- dialogic evert that is free.) And it teems the fame which Augnftine and Janieniva call prlmam aeletiationem. But converting. Grace it(elf Molina sakes to be a habit wrought by Gods fpecial help its and with the word or means. His words are of men that are hearing Gods ' lord or thinking onit, ['quitDetar in ea/dem natitias infuxu quodamparticolari ac lopernaturali quo cognitionem illam adjuvat, turn res ml/iva èr dilatidiou expendatur, drpenetret , tametiam ut notttea ilia jam !ratites notiti,r fupernaturalis, rá adfinem fopernararalem io /so ordine arringar. Inde orator in valuntatemottos affeGtienis, ere. Yet no Jefuìte isfup- poled togo further from the Calvini/fs than this man. In truth I cannot perceive but ti at Jefuites, Arminiars, Lutherans, and allfuch arewilling to afcribe as much to Gods Grace, as they think continent with mans Freewill and Gods not being the causeof fin : which is thefame thing that the Calvinifts altoendeabotir; though they firm not tohit t'ia the fame names and notions to do-the thing defired. the
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