An expository comment, doctrinal, controversial, and practical upon the whole first chapter to the…An expository comment, doctrinal, controversal, and practical upon the whole first chapter to the…

In the next place, This discovers the efficacy of Gods grace. For must it not be the great power of God, as shall convert such an obstinate and profane people to himself? Grace may be much acknowledged, as Pelagians did, especially Papists and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object, or morally persuade the subject, but invincibly and irresistently determine and incline the heart to apply it; so that it cometh not from the good use of our Free-will, but the discriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefest to grace, but make our will to be the more principal discriminating cause. We are therefore to affirm, That God converts both per modum sapientiae, and potentiae; that Gods work upon us is Ethico-physical in bringing of us home unto him. It's by way of moral arguments, therefore we are not as stocks and stones; yet by way of power and invincible efficacy; therefore it is not we that make grace efficacious, but grace makes our will: And this truth is not so much proved by books and demonstrations of Authors, as it is from experience. When God taketh sometimes the worst of men, and maketh them the best of Saints: Is here any previous goodness? Is here any probum ingenium, or docilitas animi, that the Remonstrants talk of so much? No, the Scripture speaks of every one in a state of enmity and rebellion against God, when grace comes to convert them.

In the next place, This discovers the efficacy of Gods grace. For must it not be the great power of God, as shall convert such an obstinate and prophane people to himself? Grace may be much acknowledged, as Pelagians did, especially Papists and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object, or morally perswade the subject, but invincibly and irresistently determine and incline the heart to apply it; so that it cometh not from the good use of our Free-will, but the discriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefest to grace, but make our will to be the more principal discriminating cause. We are therefore to affirm, That God converts both per modum sapientiae, and potentiae; that Gods work upon us is Ethico-physical in bringing of us home unto him. It's by way of moral arguments, therefore we are not as stocks and stones; yet by way of power and invincible efficacy; therefore it is not we that make grace efficacious, but grace makes our will: And this truth is not so much proved by books and demonstrations of Authours, as it is from experience. When God taketh sometimes the worst of men, and maketh them the best of Saints: Is here any previous goodness? Is here any probum ingenium, or docilitas animi, that the Remonstrants talk of so much? No, the Scripture speaks of every one in a state of enmity and rebellion against God, when grace comes to convert them.