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tion and motion to it, is finful. But, fays Mr. Hobbs," Their opinion, who fay the first motions of the mind are fins, feems to me to be too fevere, both to themselves and others." He denies" that the affections of the mind are evil," or "that the paffions of men are fins." And do not the Arminians agree with him, when they fay, "that concupifcence, and the first motions of it, are no fins; and that it was not forbidden to Adam in his ftate of innocence?

3. We fay, that men have no good thing in them, but what is put into them by the grace of God; that they cannot think a good thought of themselves; and that every thing of this nature comes from God. But Mr. Hobbs fays, That the fchools, "not knowing the nature of the imagination and sense,

Sententia igitur eorum qui motus animi primos peccata effe aiunt, tum aliis tum fibimet ipfis nimirum fevera mihi videtur. Leviathan, c. 27. p. 138. affectiones animi mali non funt ipfi. Praefat. L. de Cive. Paffiones hominum peccata non funt. Leviathan, c. 13. p. 65.

Concupifcentia in primo ftatu Adamo vetita non eft, ac proinde peccatum non fuit. Epifcop Difp. 20. Thef. 16. Primos concupifcentiae motus quibus affenfum non praebat voluntas, dicunt quidem effe peccata, fed fcriptura ita de illis non judicat. Curcellaeus de Pecc. orig. f. 35, 36. vid. Inftitut. Rel. Chrift. 1. 4. c. 16. f. 9.

Eft autem hoc opus fcholarum nefcientes enim imaginationis & fenfionis naturam, docent quae didicerunt, alii imaginationes oriri a feipfis id eft fine caufa, alii oriri a voluntate, cogitationefque bonas infpirari in hominem a Deo & malas a diabolo, vel cogitationes bonas infundi in hominem a Deo, malas a diabolo." Leviathan, c. 2. p. 8.

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teach what they have learnt; fome, that the imaginations arife from themselves, that is, without a caufe; others, that, for the most part, they arife from the will; and that good thoughts are inspired into men by God, and evil ones by the devil; or, that good thoughts are infused into men by God, and evil ones by the devil." This he represents as a great mistake, and arifing from grofs ignorance, that good thoughts are infused by God; and what elfe do the Arminians fay, when they affirm ", that man, before regeneration, has a power of willing that which is good; and that the will of man is flexible to that which is good, without the grace of God; and obferve", that when the Apostle fays, not that we are fufficient to think any thing as of our felves, that he does not fay that they were not fufficient to think any good thing of themfelves; intimating, that men are fufficient of themselves to think that which is good.

4. We affirm, that the understanding of man is fo darkned by fin, that, without the illumination of the fpirit of God, he cannot understand the mind of God in the fcrip

Voluntas hominis poft lapfum, ante regenerationem retinuit libertatem feu facultatem liberam five bonum five malum volendi. Remonftr. fex colloc. Hag. p. 250. an tu negas liberum Arbitrium effe flexibile in utrumque partem, addo & fine gratia? Bexibile enim eft natura fua. Armin. contr. Perkins. p.604. Vid. Act. fynod. circ. art. 4. p. 168.

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tures. On the other hand, Mr. Hobbs* intimates, that men, without a fupernatural revelation, or infpiration, which he calls enthufiafm, may, by mere natural reason, know what God fays, and understand the fcriptures as much as is neceffary, to know our duty to God and man. And do not the Arminians teach the fame, that the mind and will of God may be eafily known from the fole reading of the fcriptures, without any illumination of the Holy Ghost; for, fay they, a fenfe fuper-infufed, would be the fenfe of the Holy Ghoft, and not of the scripture; and that men endued with common fenfe and judgment may un

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*Ex quibus fcripturis per interpretationem rectam, cau❤ tamque ratiocinationem, praecepta & regulae ad fcientiam officiorum noftrorum tum erga Deum, tum erga homines neceffariae, fine Enthufiafmo, aut infpiratione fupernaturali facile depromi poffunt. Leviathan, c. 32. p. 176. Quando & quid loquutus fit Deus, id quod ab iis, quibus nulla data eft revelatio fupernaturalis, sciri non poteft nifi per rationem naturalem. Ib. c. 33. p. 176.

Senfus ille fuperinfufus non erit fenfus verborum fcripturae, fed fenfus fpiritus Dei, aut fi eft fenfus verborum fcripturae quomodo & qua re, differt a fenfu grammatico? quorfum fuperinfunditur? aut ut intelligatur fenfus, qui jam intelligi tur? Nugae, an ut elarius intelligatur? at fenfus in indivifibile confiftit, fi dicas lumen hoc fpiritus fan&i praerequiri ut verus fenfus intelligatur, auges abfurditatem. Remonftr. Apolog. pro Confeff. c. I. p. 34. Tanta eft claritas & perfpicuitas in fenfibus imprimis ad aeternam falutem intellectu neceffariis, ut omnes lectores non docti tantum fed idiotae (communi quidem fenfu ac judicio praediti) quantum fatis eft, mentem eorum adfequi poffint modo prae judicio, vana confidentia, aliifque pravis affectibus, fefe occaecari non finant. Ib. Confeffio, c. 1. 14. p. 6. Vid. Epifcop. Difp. 3. Thef. 1. 2.

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ly' afferts, that tho' faith and holiness are fcarce, yet not miracles; and that they proceed from education, difcipline, correction, and other natural causes." And elsewhere he fays, "That God difpofeth men to piety, juftice, mercy, truth, faith, and every kind of virtue, moral and intellectual, by doctrine, example, and other natural and fre quent methods." And tho' he is obliged to own, that "faith is the gift of God, which he works in different perfont, and in dific rent ways, as feems good unto him, aut what he gives and denies I WIUTI LE pleases; yet, he lays, wher ie give N, LE gives it by teachers: and there he m mediate caufe of a

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