And the Sub- operations ofUlan's Will. nocency, is vainly fad : It is the fame in general, as man is the fame ; and Iittellecì and will the fame: But to be able to live without fn, and to be able to forbear one fin or to hear a Sermon, or do one commanded ad, are not the fame. And to hold none but this with Petagiur, is not all one as to hold this with a more (pedal grace. And that it is pernicious to the lapfedis rafhly Paid : For in the repro- bate it doth them no harm but good ; and in the elet it tendeth to higher grace, And hemiftaketh in Paying that it fuppofeth nature found : For if it were proved that nature without grace hath no good inclination, yet why may not unfound nature, receive grace adpo ? Is not that grace forne cure of its unfoundnefs and tendsto more I I I. But as to hisfaying that the more men haveof it the mòre mifera= ble.they ate,and the more damnable, and that no man ever ufed fufficient grace or willdo, I anfwer, 1. The good man it feemethforgot that all the fame may be faid as truly ofhis fpecìal Grace,both in them thatcome fhort of faith andJuftification, and them that apoftatize from it ( as he hold- ethmany do. ) 2. But it isnot true, that 'having it maketh them damna- ble any more thanhaving life, health and riches; but it's the abufing it: 3. That neverany tired fufficientgrace, by his leaveand the School-mens, . is unproved : viz, that no man fine the fall ever did any good, or for bore any evil, obediently,by loch grace as left him able to have done other wife in the 'natant beforethe aft, or as inferred not his volition as necef fary ex vi illíuscaufe. 4. And that all that which cometh fhort of the effeét, isnone of the Grace of Chrift is unproved, unlefs he mean only the adequate immediateeffect. The Law doth makeDuty, and fo bath its ef- feét; AndGods motions make their variousImpreßîons on the foul, and fo have theireffect :. But whether a Godlymans will could not by that, fame motion have produced a bettereffect in. his will than was produced by it, hemuat better prove. - Ad XII. Í. Whereas Paul oppofeththe Law of works; and the Grace of Chrift, he oppoléth, ortoo far diflinguifheththe LaryofGhrift and the Grace of Chrift ; Jult as Sir H. V. in his Meditations. He taketh all poken and written preceptsor Laws, to be the Law, which is diatinguifhed from Grace, which is sneer Alteration of the foul.. But this is confufion, and fubverteth true Theologie4 For the Law is the inftrument of figni- fying Gods mind, and the Spirit worketh with and by it on our minds : And both go together both before the fall and under Chrift : And both are Grace now even as body and foul are one man: The Gofpel is, oft called Grace in theNew Teftament : It's true thataLaw meerly as aLaw may be diftinguifhed from the Spirits operations on the foul : And fo.Paul and Augaftine oft Phew that the Jewifh Law as a Law could not make men righteous without grace. And we deny not but the Law of Chrift ,meerly as a Law is infufficient without theSpirits Grace. But toconclude hence that this is the difference between the Old Covenant andtheNew, and the Righteoufnefs of each of them (ofmen under them), that one is obedience to a written Law; and the other is the diet of the Spirit, is not found : For under each Covenant there was both Law and Spirit, though with difference. Adam had Grace as Ianfenius confeffeth : And the Fathers before theFlood hadLawand Spirit : And the Godly Jews had Law and Spirit: And all Chriftians arefubjeét to Chrift theirKing, and obey his Laws, though by the Graceof his Spirit : And it is not two Righteoufneffes that relate to Law and Spirit, but one as an effect of two concaufes : The do/trineof faith and Law and promifes of Chriftare the Means which the Spirit ufeth in operating our Faith, Love and Obedi- 0 o00 2 cncei 99
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