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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	jesus_n	lord_n	8,211	5	3.8236	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48861	The glory of free grace display'd: or, The transcendant excellency of the love of God in Christ, unto believing, repenting sinners, in some measure describ'd Wherein, 1. The doctrine about election, and the covenant of reconciliation is explained. 2. The error of the antinomians, who assert, that the filth of sin was laid on Christ, and that the holiness as well as the righteousness of Christ is made the elects while in the womb, &c. With their abuse of free-grace particularly detected and confuted. 3. In what sense our sins were laid on Christ, and Christ's righteousness made the believers, according to the sacred scriptures, evinced. 4. The glory of irresistible-grace, as exerted in the conversion of a sinner in opposition to the Arminian, cleared. 5. A modest defence of the sober dominican, about physical predetermination.	Lobb, Stephen, d. 1699.	1680 (1680)	Wing L2724B; ESTC R218819	67,996	163

The GLORY of Free-Grace DISPLAY'D Or The Transcendent Excellency of the Love of God in Christ unto Believing Repenting Sinners in some measure describ'd WHEREIN 1. The Doctrine about Election and the Covenant of Reconciliation is Explained 2. The Error of the Antinomians who assert That the Filth of Sin was laid on Christ and that the Holiness as well as the Righteousness of Christ is made the Elects while in the Womb c. With their Abuse of FREE-GRACE particularly detected and confuted 3. In what sense our Sins were laid on Christ and Christ's Righteousness made the Believers according to the Sacred Scriptures evinced 4. The Glory of Irresistible-Grace as exerted in the Conversion of a Sinner in opposition to the Arminian cleared 5. A modest Defence of the sober Dominican about Physical Predetermination London Printed by T.S. for B. Alsop at the Angel and Bible against the Stocks-market 1680. An Epistle to the well-meaning but weak READER who is most liable to the being tainted with the Errors which are opposed in the following Discourse THE design of the ensuing Discourse is to enlighten Thee concerning the true Notion of Free-Grace which contains in it discoveries of Divine Love to the greatest of Sinners and which is then illustrated in its fullest glory when extended towards such as are affected with the dreadfulness of their lost estate as out of Christ For whatever some may suggest none but Convinced Sinners are capable of entertaining right conceptions of Gospel-Grace An Unconvinced Sinner cannot in any saving measure understand much less comprehend the glory of this mystery for whoever would be savingly acquainted with it must know and believe that so many and so great are his transgressions that unless he be made the object thereof he is eternally undone Whence 't is impossible that any should discover unto Thee the true Notion of this Grace and not at the same time shew who are the proper objects of it Nor can any shew who are the proper objects of it unless they acquaint Thee with the state of those persons that shall be made the actual partakers thereof which cannot be without an insisting on the greatness of both the sin and misery of all such for Grace is to the miserable to those who in the sense of sin labour and are heavy laden and therefore the first work of a Gospel Minister is to preach up Repentance towards God and then Faith in the Lord Jesus Christ Yea we must first if we will be faithful acquaint you with your sin and your danger assuring you that although you were from eternity elected your sins were not actually in God's sight pardoned from eternity nor from the day of Christ's death nor from the time you were first conceived in the womb for every Elect Soul while under the reigning power of Unbelief and other Lusts is unpardoned and in a state of condemnation whence notwithstanding your election if you would receive an actual pardon you must go to God through Christ for it yea you must receive Christ in your hearts by Faith and that you may we must beseech you as in Christ's stead that you come unto Christ but come unto Christ without Faith and Repentance you cannot for our coming unto Christ is our believing in the Lord Christ which believing includes Gospel Repentance which cannot be without conviction of Sin The Doctrine of Free-Grace thus rightly stated is a Point of the highest Concern to all the Children of Fallen Man leading us unto a due closing with such other Truths as are also of very great importance viz. The necessity of conviction of sin in order to a right believing and of that Faith which includes in it the entire Principle of Gospel Repentance as antecedent unto our actual justification in God's sight All which Gospel Truths how necessary soever to salvation are sadly neglected by such as understand not the Scripture Notion of Free-Grace which being so I have thought my self the more oblig'd to do my utmost for thy relief who art in danger of being drawn aside not only to the contemning the but now mentioned Truths but moreover to an entertaining many a Dangerous Error concerning our Lord Jesus Christ as if he bore not only the Guilt and Punishment but also the Filth of our Sin and as if what the Lord Jesus hath done for the Church would exempt the Elect from the necessity there is of their Repenting Believing and Rendring a sincere Obedience to the end of their Lives These and many other Errors that are but too firmly linkt unto 'em are of different mischievous influences some tending to the discountenancing Holiness as others do to the advancing Prophaneness and a gratifying the Papists all which besides what I have already done I will for thy greater Caution particularly evince 1. The Errors I oppose greatly discountenance Holiness for Justification and a right to Glory depending meerly upon an eternal but secret Decree according unto them the Elect are justified actually in God's sight at least as soon as they receive their Beings in the womb whence the conviction of Sin or that Faith which includes in it the Principle of Gospel Repentance is no way a necessary antecedent unto this Justification and consequently if the Elect be unconcern'd about the knowledge of their Election they are safe enough although they mind not Religion in its purity 2. The Profane are as much encouraged who confidently persuading themselves that their sins are pardoned or who concluding that their Sentence in the Court of Heaven is already past their Piety cannot better their state nor their wickedness any way conduce to the making it the worse and theref●re contemn God and true Religion I knew as great a Debauchee as these times afford who reading Mr. Saltmarshe's Book had arrived to a strange assurance that his sins were pardoned and that although he lived under the prevalency of his lusts and was confessedly a vile wretch yet he being so fully persuaded both of his Election and Justification knew as he said that he should be eternally happy although he should dye in that state But 3. These Errors gratifie the Papists as much and that on a twofold account 1. In that some to wit two or three Protestants assert That the Filth of Sin was laid on Christ the Papists judge themselves sufficiently enabled to reproach all Protestants as a People whose Heretical Opinions are most odious casting the Lord of Life under the vilest of Calumnies Thus Bellarmine de Justif l. 2. c. 7. lit H. c. would prove That we make Christ a real Sinner Ergo poterit Christus dici verè peccator quod horret animus cogitare Filius Diaboli Illyricus in confes Antuerpien c. 6. in Apol. ejusd admits saith Bellarmine that Christ may be said to be most truly a Sinner by the imputation of the Father and his own voluntary reception of their sins on himself to which he adds But this their Blasphemous and

purposing and determining to shew favour freely freely i e because he will God will have mercy on whom he will have mercy yea and because he will have mercy For an act of grace is most Sovereign and free and God who is the absolute Lord of all things doth dispose of all things freely that is as he will But 3. This Grace that is in God is discovered unto us in its effects even in that the gracious designs purposes and determinations of God are accomplished and the good intended is actually given out unto the undeserving creature whence the greate things graciously done the good things mercifully vouchsafed unto the children of men at sundry times in divers ways and manners do most excellently represent unto us that Grace that is in God Which being so who ever will in any measure display the Grace of God must not only acquaint you with the eternal designs of grace but also with the effects of such designs the great things done and actually given out unto those for whom they are prepared * The Schoolmen do distinguish between the grace Quae in Deo residet et quae à Deo data est Gratia quae in Deo residet est ipsa voluntas Divina seu Dei beneplacitum The Gratia à Deo data is the beneficium datum seu donum habituale About which the Protestants and Papists greatly differ although the Popish Schoolmen have said enough to justify the Protestant Doctors The difference lieth in this Our Divines do call the Grace quae in Deo residet Gratia gratum faciens but the Papists call the Grace quae data est à Deo by that name So Durand l. 3. dis 13. q. 1. alio modo accipitur gratia pro aliquo dono creatoet 6. te hoc dividitur in Gratiam gratum facientem et Gratiam gratis datam Gratia gratum faciens perficit hominem in se et ad meritum personale Gratia verò gratis data Ordinatur ad utilitatem ecclesiae ut donum linguarum c. In like manner Bellarmine de grat et lib. arb l. 1. C. 2. Partitio gratiae temporariae est in gratiam gratis datam et gratiam gratum facientem But that which is still considerable is that they must acknowledge the truth for which we plead For saies Durand Vbi supra Gratia dupliciter sumitur uno modo pro acceptatione divina et sio gratia non dicit aliquid subjectivè in homine grato sed est denominatio extrinseca ab actu divino Alio modo accipitur Gratia pro aliquo dono And Bellarmine like in manner Prima partitio est in Gratiam eternam et temporariam Gratia eterna ille est amor quo nos dilexit Deus ante mundi constitutionem Ab ipsa aeternitate dilexit c. Gratia temporaria dicuntur beneficia vocationis et justificationis quae ex aeterna gratia ut effectus ex causa derivantur So plain they are in their concessions CHAP. II. In what respects the Grace of God is displayed Grace to Man in innocency only hinted Electing Grace the first instance this Grace explained confirmed and IMPROVED IN shewing how it hath pleased the Lord to make a Glorious display of his Grace I shall not speak all that may be said nor insist on every particular which those would that design large treatises but resolving to be short I will confine my self to such things as do in a more especial manner set forth and illustrate the Glory of this Grace I might insist on that great instance of Grace which according to the eternal counsel of God was given us all in Adam in that we were created after Gods own Image in Knowledge Righteousness and true Holiness at which time Righteousness was not only concreated with us but created as that which was connatural unto us whereby Man was capable without the help of any superadded grace supernatural to that state of integrity and perfection to render the required obedience that was necessary to the obtaining a further happiness when man was also made the Lord and Sovereign of this lower creation having received a right to all the Glory of this world in that there was but the propriety unto and use of one only tree denyed him This is an admirable instance of Free-Grace in that man was in his first-make so noble a creature much above the brutes and all other inferior animals and but little lower than the Holy Angels themselves But I must pass this by and begin with Gods Electing-Grace viz. That the Great God our Absolute Sovereign who might have exalted the Glory of his Dominion in destroying us assoon as he had made us or who as a most Just and Righteous Judge might have satified himself in determining to inflict everlasting wrath on all the Children of Men for their sin in Adam That this Lord should from all Eternity purpose and unalterably determine to glorifie the riches of his Grace Mercy and Bounty in the actual redemption compleat Justification Sanctification and Glory of some is of Grace * My design being to explicate the Glory of Free-Grace I have added to the description of God's Electing Love somewhat concerning his Overflowing Goodness even unto all But that he should also resolve to exalt his patience forbearance and long-suffering in all is moreover marvelously astonishing About which consider 1. God from all eternity determined to send the Lord Jesus Christ into the World purposing within himself that whosoever did believe should not perish but have everlasting life This is proved easily in that nothing is done in time but what was from eternity determined to be done Christ Jesus then in time coming into the world in a way agreable to the Will of the Father being the Gift of the Father John 3.16 Delivered by the determinate counsel and fore-knowledge of God Acts 2.28 yea and this Lord Jesus sending the Ministers into the World to preach to every creature that whosoever believeth should be saved Mark 16.15,16 'T is most certain that God from everlasting did determine to send the Lord Jesus Christ into the World that whoever believed might not perish but obtain eternal life Yea 2. God did determine and fore-ordain that much patience and long-suffering should be exercised towards all yea even towards such who by going on obstinately in their sins discover themselves to be the vessels of wrath and a People prepared for destruction for this we see confirmed in the execution of the decree Rom. 9.23 Oh the wonderful instances of Free-Grace vouchsafed the worst of men and how do the thoughts of abused grace add to the horrour of the damned that they rejected so many a gracious invitation and that their destruction is only of themselves 3. As God from everlasting determined the salvation of all the Children of faln man on their sincere faith and sound repentance yea and to bear long with the worst of sinners even so such was the superabundance of

his infinitely free love as to purpose the actual giving unto some sincere faith and sound repentance that so they might be saved God would not that All should perish and therefore although the wickedness of all was great yet the Lord determined to extend his infinite grace to some that they might by receiving faith from God and all those other graces which are the merits and purchase of Christs blood c. and the work of Christ's Spirit be eternally saved The eternal purpose of giving this superabundant grace is called Election about which observe these following particulars 1. God hath Elected some to life everlasting This is acknowledged by the Remonstrants who have corrupted this doctrine in part and shall be proved in the confirmation of the following particulars 2. The Election or foreknowledge of God is of a certain select number of particular persons known unto the Lord from all eternity whom he foreknew those he predestinated Rom. 8.29 The Lord knoweth who are his 2 Tim. 2.19 and calleth them by name John 10.3 Jacob have I loved Rom. 9.13 Before I formed thee in the belly I knew thee and ordained thee a prophet to the nations Jer. 1.5 Jeremiah in particular was from eternity known unto the Lord viz. The great God from everlasting foreknew and predestinated this and consequently every other particular elect person to their work here and glory hereafter 3. Election being an act of the Divine will an immanent and an eternal act 't is most free we cannot suppose any thing to precede what is eternal God's election therefore is according to the good pleasure of his will Ephes 1.5 The elect being predestinated or fore-ordained according to the purpose of him who worketh all things after the counsel of his will Ephes 1.11 For the mystery of Gods will which is made known unto us is according to his good pleasure which he hath purposed in himself ver 9. 'T was not the foresight of Faith and good works that moved God to elect any the principal cause of election being the will of God the eternal purpose of God 4. The select Number of particular persons who were from eternity most freely fore-ordained to be saved are ordained to Salvation in and through the Lord Jesus Christ According as he hath chosen us in Christ before the Foundation of the world having predestinated us unto the Adoption of Children by Jesus Christ Eph. 1.4,5 Yea God hath appointed us to Obtain Salvation by our Lord Jesus Christ 1 Thes 5.9 5. The unalterable determination and purpose of God is that such as are ordained to be saved through Christ be regenerated and renewed in their minds by the powerful working of the holy Spirit According as he hath chosen us in him that we should be Holy and without blame before him in love Ephes 1.4 For whom he did foreknow he did predestinate to be conformed to the Image of his Son Rom. 8.29 whence t is said that we are created in Jesus Christ unto good works in which God hath fore-ordained that we should walk Ephes 2.10 For God hath chosen you unto Salvation through the Sanctification of the Spirit 2 Thessal 2.13 1 Pet. 1.2 The Improvement followeth 1. That the Lord left not the whole lump of mankind to perish in eternal misery but resolved the Salvation of some is fully of grace 2. That the Most High condescendeth so infinitely as to regard the Low estate of faln man affording suitable helps for the effectual engageing some to lay hold on eternal life is of grace The Lord gives Grace and Glory and every good thing to a Select Number which is the ture reason why any are saved But that which is surprizing is this 3. That the Worst of men who appear to be vessels of wrath have been endured with much long-suffering Surely 't is not the Decree that hath any such causality in it as doth effect mans sin a Detestanda abominanda opinio est quae Deum cujusquam malae voluntatis aut malae actionis credit Authorem cujus praedestinatio nunquam extra bonitatem nunquam extra justitiam Adulteria non instruere novit sancta Divinitas sed damnare nec disponere sed punire Aug. resp ad art sibi impos art l. 10. Posset enim peccatum aliquod ex praedestinatione Dei esse Si posset aliquis hominum justè peccare Nullus autem hominum justè peccat quamvis eum Deus justè peccare permittat Fulgent ad Mon. de praed lib. 1. Decreta nil ponunt in esse Man's sin is from himself and his destruction is but the product of his own obstinacy and rebellion Oh the many exhortations sincere calls pressing and Pathetical invitations that are given all to return unto God that they may live and how doth the Lord wait to be gracious exercising the greatest patience in bearing the affronts of vile sinners so long 4. It must be duly remembred b Ego hoc dico quod dixi quia quicquid Deusagit miserecorditer juste sanctèque facit non potest tantum justus dici Deus aut solùm misericors sed Justus et misericors Sic legimus sic credimus August Resp ad calumn Pelagianor That the Lord in exalting Free-Grace regards the glory of his other most excellent attributes viz. his Holiness and Righteousness and in both his Infinite Wisdom I 'le only hint in this place somewhat concerning the glorification of Free-Grace in a way consistent with his Holiness Although the Lord hath wonderfully discovered himself to be the Lord God Gracious and Merciful Long-suffering slow to anger and abundant in goodness yet still the Lord is holy yea he is the Holy Holy Holy Lord God of Hosts shewing himself to be so by his love to holiness in the creature and by his abhorrence unto sin that is most contrary thereunto and accordingly as the determination is to save some it is further as hath been prov'd through the sanctification of the Spirit Oh then let none presume to say If they are elected they shall be saved though they remain wallowing in their sin No No Reader this is not so for without holiness no seeing the face of God 1 Heb. 12.14 Out of Christ no Salvation and to remain Unsanctified Unholy and in sin is to be out of Christ give therefore all dilligence to make thy election sure by being savingly Called to the Leading a new which is an holy life But of this more Hereafter CHAP. III. A second Instance of grace Adding light unto the former shewing how the gracious decree is accomplished notwithstanding the difficulty The Covenant between God the Father and the Son which is the Covenant of reconciliation or the Mediatorial Covenant discovered in some of its particulars The use shewing how grace is hereby glorified THat God might effectually accomplish the Salvation of any in a way consistent with the glory of his Holiness Righteousness Truth and Faithfulness and accordingly see the Execution of the

decree of Grace 't was absolutely necessary that Infinite Wisdom be in exercise for the work was stupendious too great for finite capacities to engage in a work no way beneath God himself A Holy Good and just Law unto which was annexed a severe threatning is transgressed mankind is become unholy and unclean altogether filthy and polluted liable to to the greatest miseries the Lord still Just and Righteous True and faithful a God of purer eyes than to behold iniquity or delight in sin or in the unreconciled sinner Sin must be punished justice must be satisfied Holiness and Truth Glorified but Man in the circumstances he then was unable to do either He cannot appease Gods Wrath nor satisfy Justice nor purifie or cleanse his own heart to perfection how then can he become the object of everlasting love or how is it possible that the Gracious decree be executed I answer Whoever considers these things seriously cannot but cry out and say if this work be accomplished it must be the Lords own doing and marvelous in our eyes The contrivance must be the effort of infinite wisdome and the Glory of that Grace for which such a work must be carried on is Unspeakable and verily the Lord hath shewn himself to be God even in that he hath found out a way for the doing this Wisdom dwelt with Prudence and found out the knowledge of this witty invention Prov. 8.12,30 3. God the Father consulted with God the Son and it rejoyced their soul that Grace might be magnified that Justice and Mercy might greet each other That the Love of God might be made known unto man without the impeachment of the honour of his other Attributes But what was the contrivance 't was this God the Father entred into a Covenant with God the Son in which Covenant there is observable 1. What the Father required from the Son 2. What the Father Promised the Son 1. What the Father required the Son to do which more generally was the exalting Free-Grace in the actual Salvation of some even in a way agreable with the other glorious perfections of God But more particularly several things in order to the obtaining this end must be done 1. A body must be prepared for the Son he must assume humane nature it being necessary that he that sanctifieth and they who are sanctified should be of one of one common Parent Adam and therefore God the Son took on him the flesh and blood viz. The nature of the Brethren the humane but not corrupt nature Heb. 2.11,14,16 And therefore a body was prepared for the Son Heb. 10.5 c. 2. In this nature God the Son must come into the World Prov. 8.30,31 And suffer f●… mans sin Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities Gal. 3.13 John 10.18 3. He must render a sinless a full compleat and perfect obedience to Gods Law being made under the Law Gal. 4.4 It became him to fulfil all Righteousness Math. 3.15 He came not to destroy the Law but to fulfil it Math. 5.17 In doing which the end of the Law was answered the honour of Gods Justice and governing wisdom conserved and the door of grace opened to believing repenting returning sinners who were givens to the Lord Jesus 4. The Lord Christ was obliged to keep and preserve these given him This is the Fathers Will that of all that he hath given me I should lose nothing but shall raise it up at the last day John 6.39 2. God the Father moreover doth make rich promises unto the Son on the Sons performing the required conditions The Son shall be greatly rewarded he shall be exalted and made very high Isa 52.13 Yea God highly exalted him giving him a name above every name Philip. 2.9 c. Again God gives him a select number who shall in process of time be actually with him in the eternal glory He shall see his seed and the travel of his soul and be satisfied Isa 53.10.11 yea a select number among the Heathen Psal 2.8 Nations shall run unto him Isa 5.5 Who are called Children given unto Christ Heb. 2.13 So John 10.29 The Lord Jesus Christ speaking of his sheep that is of those that were ordained to eternal life doth say my Father which gave them me Thus you see the terms of the Covenant all ordered for the exaltation of infinitely free Grace The USES 'T is wonderful that the thoughts of God should from all eternity be concerned for faln man's salvation 3. That the Lord Christ God-man must engage in this great work that he who was eternally in the bosom of the Father should empty himself of the Glory of God and take upon him the form of a servant is mightily surprizing That God should humble himself so infinitely as to undergo the wrath of the Father Oh what manner of love what manner of Grace is this Read believingly and considerately the account given in the Scriptures of our Lord Jesus his fulfilling his part of the Covenant in the particulars thereof and you cannot but see free-grace highly exalted 1. God assumes humane nature What a wonder is this and how many miracles were wrought for the effecting it considering humane nature was by sin Corrupted and yet it must be assumed and united unto the divine without Corruption 2. God in this nature suffers not that the divine nature as such is capable of the least sufferings and therefore 't is the humane nature that is the immediate subject of sufferings but passions as well as actions being of persons we may safely say That he who is God suffered for our iniquities were laid on Christ Isay 53. Christ was made sin as 't is 2 Cor. 5.21 yea and a curse that such as do believe might be delivered from an eternal curse Gal. 3.13 But how was Christ made sin or in what sense were the iniquities of any laid on him was the filth of sin laid on Christ CHAP. IV. The difficulty proposed in the last Chapter spoken unto Sin with reference unto its FILTH GUILT and PUNISHMENT distinctly considered and Explained The punishment and Guilt of Sin laid on Christ asserted Concerning the Filth of Sin The sense of some Antonomians reduced to three particulars proposed Their first Error in saying the Filth of Sin was laid on Christ detected and confuted That the Filth of Sin be laid on Christ impossible The consequences of this Error dreadful and unscriptural The Purity and Holiness of Christ asserted and vindicated The Antinomians abuse of the Grace of God hinted IN giving a truely Scriptural a full and satisfying answer unto this difficulty we shall have a fair occasion of shewing How and after what manner Free-Grace is in its Excellencies displayed But that we may entertain right conceptions concerning this thing we must carefully distinguish between the Filth the Guilt and Punishment of sin 1. There is the Sin it self formally considered which is a transgression of a holy good and

currere 〈◊〉 Haec enim omnia nullatenus haberes nisi a Deo manere Gratuitae Donationis acciperes Non hoc homini dat natura sed Gratia Non hoc ex qual●… te condition is humanae habetur sed ex benignitate divinae illuminationis acquiritur Again Quicquid habes bonae voluntatis vel bonae operationis Deo assigna qui dedit Fulgent de convers ad Theod. Epist 6. towards the end 8. To assert That any while in unregeneracy may be united unto Christ or that any who savingly believe may not be united unto Christ is most false unsound and dangerously absurd 1. To be unregenerate is to abide in a state of sin altogether Unclean Filthy and Polluted at a distance from God and Jesus Christ how then can these be One what is Christ joyned to an Harlot or can light have any Union or Communion with darkness 2. A believer doth close with Christ which cannot be without Union 9. T is both unnecessary and unprofitable to dispute about a moment or instant of nature as to the precedency of Faith unto Union or of Union unto Faith e. g. whether Faith or the Union is in order of nature first it being evident that there is no instant supposable in which a soul who hath saving Faith is not united unto Christ or in which One united unto Christ hath not sound saving Faith But 10. This Faith and this union is in order of nature antecedent to an actual imputation of Christs Righteousness and consequently before our actual Justification in the sight of God Communion presupposeth Union and therefore Union must precede an actual imputation which is but the Communication of Christs Righteousness unto us Faith and Union being Simultanecus and at one and the same instant as Union even so Faith must precede the Communication of Christs Righteousness and our actual justification in the sight of God thereby 11. This Faith which doth so necessarily precede and go before the actual justification of a sinner is the † Fidem autem hominum Donum Dei esse fateamur sine enj●s Gratiâ 〈◊〉 currit ad gratiam Prosper Aq. Resp ad Gal. Object ad Obj. 8. gift of God infus'd into the soul by the holy Spirit that doth irresistibly carry on its work 1. Grace being the gift of God the first thing which the soul is capable of in the work of Regeneration or conversion is the receiving the gift or infused habit the soul doth recipere effectum agentis which is as much as Pati whence the soul the first instant or moment of conversion must be considered as passive 2. This Converting Grace is irresistible which may be evinced to any unprejudiced mind that will but consider that antecedently unto conversion the soul is obstinately bent towards sin The inclinations of the will are continually evil averse to what is good and both actually and habitually determined to vanity for which reason the Spirit in carrying on the work of conversion meets with great opposition from the sinner yea with such opposition as would altogether impede and hinder the Spirits work had not the power of the Spirit been great enough to conquer and overcome this habitual obstinacy of the will but the power of God's Spirit being greater than that of the Sinner the Sinner is overcome and converted How but by that Grace that is Irresistible it being most evident that 't is naturally impossible for finite power to prevail against what is infinite So clear 't is that converting grace is irresistible And surely had it not been so never one obstinate sinner no not one child of Adam since all are by nature obstinately rebellious sinners would be converted for such is the nature of our corrupt wills that they will never yield until overcome by an overstrong and irresistible power 12. This infused Irresistible grace is given unto the Adult ordinarily in the use of means as the preaching of the word c. Whence man though passive in the first moment of his conversion yet not so passive as some suggest 1. It must be noted that Man in conversion is not so passive as a Stone when thrown up into the Air For the infusion of Grace being into a Soul that is active life to the end the Soul may be the better prepared for action the Soul must be also active in the great work of conversion The infusion of Grace into the soul that is active life is not like the infusion of the soul into the body that is antecedently to its receiving the soul wholly unactive purely passive No the Lord doth consider the nature he hath given beings and his actions towards such beings are suitable to their natures As a meer passive thing is purely passive in its receptions even so what is essentially active cannot but be active in its receptions To insist on niceties concerning the opposition that is between action and passion and consequently on the seeming inconsistency some may judge to be in this expression active reception q. d. active passion is but to quibble since 't is impossible to suppose an Essentially-active-being to be in every regard as passive as pure matter is God carries on the work of conversion on man in a way agreeable unto that nature God hath given him which is by inlightening the understanding and by suscitating and stiring up the powers of the soul to their being duly conversant about their proper objects influencing and enabling the will to close with what is proposed in the word as good and accordingly understood and believed to be so Although we cannot comprehend how yet nothing more evident than that God doth irresistibly and yet most sweetly without laying any violence on our faculties draw us from sin unto Jèsus Christ * This notion is agreeable to the Sentiments of the Schoolmen as Marius Scrib de lib. Arb. disp 19. qu. 8. doth assert Dionys Carthusianus in 2. d. 39. q. 2. Capreolus d. 45. q. 1. Concl 5. Ferrariensis primo contr Gent. c. 88. Dreido opusc lib. de concordia Lib. arb et praed estinationis 2. p. c. 3. ad primum All these reconciling humane Liberty with the Irresistable Divine Will thus Dicunt enim Dei voluntatem et providentiam Dei tantae esse virtutis efficaciae ut licet et nulla potentia libertas refistere valeat omnes tamen causas quibus cooperatur suaviter moveat infinitae siquidem est virtutis sapientiae cum fit infinitae Sapientiae scit omnia suaviter disponere licet nobis videantur factu impossibilia cum verò infinitae sit virtutis attingit à fine usque ad finem fortiter ita ut per infinitam suam virtutem sciat etiam quae videntur dissonantia concordare et propter Sapientiam sine praejudicio humanae libertatis effectum suae voluntatis semper sortiri Et Cajetanus iisdem pene id videtur profiteri 1. p. q. 4. a 23. 9.19 ar 8.