188 'RUE NATURE, CA created in Christ Jesus, Eph. ii. 10. And he ,'that is in Christ Jesus is a new creature, 2 Cor. v. 17. Now, the effects of creating acts are not inpolentia anywhere but in the active power of God; so was the world itself before its actual existence, This is termed Potentia Logica; which is no more but a negation of any contra- diction to existence; not Potentia Physica, which in- cludes a disposition unto actual existence. Notwith- standing therefore all these preparatory works of the Spirit of God, which we allow in this matter, there is not by them wrought in the minds and wills of men, such a next power, as they call it, as should enable them to believe without further actual grace working faith itself. - Wherefore, with respect to believing, the first act of God is to work in us to will; Phil. 1. 13. He worketh in no to will. Now, to will to believe, is to be- lieve. This Godworks in us by that grace which Aus- tin and the sehoolmon call - Gratia Operans, because it worketh in us, without us, the will being merely moved and passive therein. Thatthere is a power or faculty of believing given unto all men unto whom the gospel is preached, ar who are called by the outward dispensa- tion of it, some do pretend. And that because those unto whom the word is so preached, if they do not ac- tually believe, shall perish eternally, as is positively de- clared in the gospel, Mark. xvi.:.16.. But this they could notjustly do, if they had not received a power or faculty ofbelieving. Ans. 1. Those who believe not upon the proposal of Christ in the gospel, are left without remedy in the guilt of those other sins, for wlsicla they must perish eternally. Ifyoubelieve not, saith Christ, that lam he, you shall die in your sins, John viii. Id. 2. The impotency that is in men, as to the act of be- lieving, is contracted by their own fault, both as it aris- eth fromthe etiginal depravation of nature,- and as it is increased by corrupt prejudices and contracted habits of sin; wherefore they justly perished, of whom yet it is said, that they could not believe, John xii. 39. 3. There is none bywhom the gospel is refused, but they put forth an act of the will in its rejection, which all men are free unto, and able for. 1would have ga- thered you, but you would not, Matth. xxüi. 37. Yost will not come to me, that you ?nay have life. Sect. 38.But the scripture positively affirms of some to whom the gospel was preached, that they could not USES, AND h1EANS believe, John xii. 39. And of all natural men, that they cannot perceive the things ofGod, I Cor. ii. 14. neither is it given unto all to know the mysteries of the kingdom of God, but some only, Matth. xi. 25. And those to whom it is not so given, have not the power intended. Besides, faith is not of all, or all have notfaith, 2 Thess. üì. 2, But it is peculiar to the elect of God, Tit. i. 1. Acts xiii. 48. And these elect are but some of those that are called, Matth, xx. 10. Sect. 39. Vet further, to clear this, it may be ob- served, that this first act of willing may be considered two ways: (1.) As it wrought in the will subjectively, and so it is formally only in:that faculty. And, in this sense, the will is merely .passive, and only the subject moved or actuated. And, in this respect, the act ofGod's grace in the will is an act of the will. But, (2.) It may be considered as it is efficiently also in the will, as being actuated, itacts itself. So it is from the will as its prin- ciple, and is a vital act thereof, which gives it the na- ture of obedience. Thus the will, in its own nature, is mobilie, fit and meet to be wrought upon by the grace of the Spirit, to faith and obedience; with respect unto the creating act of grace working faith in us, it is ?nota moved and actuated thereby. And, in respect of its own illicit act, as it so acted and moved, it is movens, the next efficient cause thereof. `Sect. 40. These things being premised, for the clearing of the nature of the operation of the Spirit in the first communicationof grace unto us, and the will's compliance therewithal, we return unto our arguments or testimonies given unto the ' actual collation offaith upon us by the Spirit and grace of God, which must needs be effectual and irresistible; for the contrary im- plies a contradiction, namely, Cleat God should work what is not wrought, Phil. i. 29. o To you it is given 'Si : quis sine Gratia Dei credentibus, volentibns, desideraotibus con-. antibns misorieordiam dicit eonferri; non autern dirinitus ut credamus, velim s, per infusionem et inspirationem Spiritus Sancti in nobis fieri c onfitenr, anathema fit,Conc. Mamie. 2 Can. 6. Dater potestas ut PMDei Santquienednnt in earn, cum hoc'ipsum. tutu, ut credans in cum. Qum potestas n s; deter a Deo-nulla esse po- tent ex tibero Arbitrio, quia ec liberen in bone exit quod liberator non liberaverit. August. lib. 1. cont. Duas Epist. Pclag. cap. 1. Restat ut ipsam fidem node omnis Justitia somit initinm, non hu- e, quo isst extolluntue, tribuamus arbitrio, nec ullis precedentibus. meritis, quoniam rode incipient bona qumcunque sent merits, sed gra. tuitum Dei donum esse fateamur, sigretiam sisase, id est, sine ltfcritis. cogitemus.August. Epist. 705..
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