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meant, the fame fpecies of grace, buz.sc: 1, the same degree. Bu: if the same degree
grace is not given to one 23 80 ano:be: bone
does it appear thar Gac piega eSURI TTECER of all, and what is iufficier ic beer 11: Der
the divine call or the EETILISE Cerne s of
grace is TET HTETICS" TITLE: CC ma'r cica10 cious operator cami crescitte: oreret 1. ed for jw 1$* Woreover, . "::e:3 vel abfurdiy, fiat he who does Deereer. I i equal reaton to give banas - ICS:
who does believe, if we eie 21
offer of grace. But surely, according a dl this writer's own fcheme, I 1 Tesco
thought that he, who, thro' li je kind of grace bestowed upon iim, per com the same degree of grace, as nosso operate in the fame way, aer conduce same effect in hin air toes 3 re " ever have the fame rulan oyiga 1948' God, as such have, who have a greate? *** of it, and in whom it is productive; faith and real conversion
IV. Such is the method
II, If God, in the conversion of man, does not make use of that efficacious operation which decermines man, but it is in his power to embrace or refuse the grace of God, or to do any thing towards his conversion, which another neglecting to do, is not converted, then he makes himself to differ, and has matter and occasion of boasting. The exceptions to this argument have been consider'd in the Second Part of this performance, whither the reader is refer’d.
III. If such determining grace, or such a powerful operation of it, is not requifite to mens conversion, and is not put forth in it, then God does not bestow any singular special grace on them who are converted, than he does on them who are not converted, and so no more grace was given to Peter than to Judas, to Paul than to Pilate; whence it follows, that he that believes has no more reason to give thanks to God than he that does not believe. In the reply to this, 'tis own'd', Thac God, in the ordinary vocation of men, does not give to one more grace than to another, or any special singular grace which he denies to another ; but gives equal and sufficient grace to all co obey the call, provided by more grace, is
meant, the same species of grace, but noc the same degree. But if the same degree of grace is not given to one as to another, how does it appear that God gives equal grace to áll, and what is sufficient for them to obey the divine call ? or that the greater degree of grace is not attended with such an effica- . cious operation and irresistible power pleaded for by us ? Moreover, it is said to be no absurdity, that he who does not believe, has equal reason to give thanks to God as he who does believe, if we respect the first offer of grace. But surely, according to this writer's own scheme, it can never be thought that he, who, tho' he has the same kind of grace bestowed upon him, yet not the same degree of grace, and so does not operate in the same way, nor produce the same effect in him as it does in others, can ever have the same reason to give thanks to God, as such have, who have a greater degree of it, and in whom it is productive of true faith and real conversion.
IV. Such is the method of divine Providence, that second causes should so depend upon God, in their beings and operations, that they cannot determine themselves to any act; but ’cis requisite that they be foreordain'd from eternity, and in time be predetermin'd by God, not only to the act ic felf, but to the mode of it. The answer to this is”, That if this was admitted, a fatal and an inevitable necessity of all things and events negative and positive, and of actions good and bad, would be intro-, duced, and God must be the only cause of all the fins and iniquities committed in che whole world. To which may be replied, That the dependence of second causes upon God, in their beings and operations, and the pre-ordination and pre-determination of them to their acts, do indeed introduce a necessity of the event, that is, that such and such things shall be done, and in the manner appointed by God; but do not introduce a co-active necessity or force on the will of man: neither God's purposes in eternity, nor his pre-determinations in time, infringe the liberty of man's will, nor make God the author or cause of any one sin, as appears from the instances of the selling of Jofeph by his brethren, and the crucifixion of Christ by che Jews.
V. The opinion which makes the grace of God resistible, leaves it uncertain, whether any one will be converted by it or not ; or, if God did not work with an irresistible operation of grace upon the hearts of men in conversion, it was possible, that not one foul would have been converted. To this
P Limborch, p. 390.
it is answer'd”, “That it leaves it as uncertain, whether any one will be unconverted or not.” I reply, Since this refiftible grace finds all men unconverted, and confidering the resistibility of it, and the state and condition of man, that he is dead in fin, in enmity against God, his heart hard, and his will obstinate and perverse, it is not so uncertain, whether any one will be left by iç unconverted, as that whether any one will be converted by it. It is moreover said', That.“ a man may, notwithstanding this opinion, be infallibly certain otherwise, that many will be found true converts at the last, because he knows that many have already died in the fear of God, and in the faith of Christ; and because the holy scripiures do assure us, that some shall arise to everlasting life, and receive the end of their faith in the salvation of their souls.” This is very true, and yet, according to this opinion, it was possible, that not one of these might have been converted, because they might have resisted the grace of God, and made it of none effect. Besides, such who will be found true converts at last, who die in the fear of God, and in the faith of Christ, who shall rise again to everlasting life, and receive the end of their faith, the salvation of their souls, are such who are regenerated
Whitby, p. 302. Ed. 2. 295.
Whitby, p. 303.