46 OfSufficient and EfeEnal Grace. as thebeginning ofhis recovery or healing, and having a tendency to more. C. "Now tell us which of thefe it is that isfufficient. B. I. Undoubtedly there is noinfufficiency inGod. All that he willeth todo, he doth : And if he will nomore, hisWillis not to be called in- fufficientas tomore, but nullas to that Object: And we affirm noother proper Will of God, but fuchas isfulfilled. II. Godsmeans which wicked men enjoy are the fame that the godly enjoy, and are fufficient ex parte fui, but notexOmni parte, that is, : for as much as concerneth their ownOffice. So Chrift's antecedent Prepa- rations, his Satisfaction and Merits are fufficient. The Covenant of Grace is fufficient : Thepreaching of the Gofpel is fufficient in itskind, III. The objetlive Grace isfuficient; that is, God as he is tobe believed in and loved, revealed in the Word and inhis Works : aril-Ito be be- lieved in; the Precepts to be obeyed, thePromife to be trusted, &c. And though it be doubtful tomany whether Amyraldus and his Fellows were in the right,thatthought that the '^ yV^c' ñ °> andother objectiveGrace be qua objetlive, fuficient to all Heathens for Salvation ; yet none can doubt but it is in fuogenerefufcient toall thofe good and holyalts which thofe perfons may immediately exercife about them. And indeed he that loveth God but as the light ofNature, hath taught Heathens, or may teach men that he fhould be loved, if he be damned, muff be a damnefi Saint in the loveof God. But who dofo love him, is another queftion. IV. Subjective Grace is eitherPower, AEI, or Difpofitionor Habit. r. This Power is the very thingprecifely which they meant by necef- faryorfuficientGrace. Allmen have truepower to draw nearer Salva- tion, and do better than they do, though not immediately to do all that is neceffary toSalvation. And he that can do it if he will, and alfobath power to will it, is Paid to have fufficient Grace, which ifhe ufenot, the fault lieth inhis wilfulnefs. 2. The All, nor thefjuft Difpofition or Habit they have not, But that is their own fault, who had thof Means, thole Objells, and that Power by which they could andmight haveattained them. C. " Is any one ever converted by this fufficient Grace, or not? If not, "fruftra fit potentia, &c. Ifyea, then it is effectual Grace. B. Now you have brought the Controverfie to the parting point, where the two Parties ufe to part : (As youmay fee in Dr. sanderfon and Dr. Hamond's Letters. 1 will firft anfwer your Confequences. 1. Non fruidra fit talis paten tia, though it never act. For a. It attaineth othergood ends, though it attain not their Salvation, 2. If one of a thoufand fhould not ufe their power, or if a thoufand to one do ufe it, that varieth not the cafe : For it is (till as much vain to that one man, as if no one ufed it. But a. So far as it is vain, that is, to their own Salvation, they make it vain themfelves, and muff blamethemfelves. 3. I alk you whether you think not your felf, that 1. All wicked men by commonGrace; 2. And all godlymenby fpecial Grace, have power to domore good and forbear more evil than they do ? If fo, Do you hold that all that power which theynever ufe to any of thofe omit- ted a&s is vain ? If not , why fhould this in queftion be accounted vain ? But to the great difficulty it felf, I anfwer, r. You mutt not foreftall the Truth by any of therefalfe fuppofitions. i. That
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