Of Free-mill. Obje& inSpecie, nor to a& on an incongruous uncapable Obje&, nor without a due medium, and neceffary concaufes. Now ifyou mean that the change is not on mans faculties, but on the Obje&s, Medium, Caufes, &c. that mendo not loveGod while unholy, you are notori- oufly miftaken. For it is Sin that hindereth. And God is the fame God, and Chrift the fame Chrift, and the Word the fame, and oft the preaching the fame to a Believer and an Unbeliever. So that though outward helps and hinderances do much, the inward caufe is moft con- fiderable. And if all were right within, it were no fin in us to be dif- abled by outward changes : It is nofin not to hear without aPreacher, or not tofee that which is inviable, or not to underftand that which is not Intelligible, or not tolove that which is not Amiable,, or thatwhich is by dance or unfit mediums made no Obje&of our "'ids; no more than not to touch theMoon, or not to fee into the bowels of the Earth. Thereforethough its true that the Will is related as a power to capable Obje&s, andnot as apower to things that by incapacity areno Obje&s; yet thechangethat is made on it felf by Sinand Grace, doth not make itno power and a power in this natural effential fenfe. It isone thing that is called natural power or faculty, and another thingthat is called, Aright clifpofLionor habit : Therefore as to the firft, the Soul ofevery man hath a true natural power to repent, believe and love God, and theyomit it not for want of natural power, butof fomethingelfe. A. " Callit then a moral power ifyouwill. B. Wemutt focall it: But youmuff know what that is. It is not a power of thefame fort with the natural power. Thevery word[Power ] is equivocal oranalogous to them. Elfe Graceshould increafe the Ef- fence of theSoul, or make a man to be more a man, than hewas before. And Dr. Twi,fe derideth theArminians for faying that potentia fundatur in potentia, viz. Mardis in naturali, which were very juft if it were powers of the fame kind that were fpokenof; but now beingotherwife it is unjuft : for no doubt but potentia moralis is in potentia naturali, as health is in the Body. 9u eft. 4. ButI further aftyou, Doyou think that any mendo now inanunregenerate ftate love Godabove all, and live a holy heavenly life, yeaor effeauallyand favingly believe, by the meer power of their natural faculties, till they are changed? A. " No; that's acontradillion; to be unholyand holy. 'Z am none of " thofe Pelagians that make Grace unneceffary tomans cure. B. Are fou not convinced then thatwhere the natural°power is ex- iftent, fomething is wanting without which thea&s of Holinefs will not be performed ? Tell methen what that is? A. "Thatwhich is wanting to aman that hath fufficient Grace, is no- " thing but his own Concurrence or Will; For without any fpecial Grace " differing from fufficient he can believe. But that which is wantyag to " them that have it not, isfufficient Grace it felf for believing, which they "want for abufrng the antecedent.Gracefuttientfarpreparation. B. We fpeaknot now ofGrace asefficient, exparte Dei agentis ; But of Grace as it is in us, oran effe&ofthe former: what is it in man that is wanting to believing ? Is it a natural Power, ora right Difpofition, or what? A. "Tilla man have fufficient Grace to believe, it isproper ftrengthor " poweritfelf that he wanteth, and fufficient Grace is fuch a power : But " whenhe hath it, he wanteth nothing but the Att, whichhe can exciteand "doth not. B. I
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