56 OfSufficient and, Eerival Grace; SoDr. Twif t frequently repeateth that meer poffi credere isbutNature and not Grace, becaufe it is equally a pafft non credere. But a. A na- tural power reprieved by Grace, and preferved and given for gracious ends. u. Andmany and great helps of Grace to excite and reaifie it, may be called an effe t of Grace. Via. Pet.Martyr in Rom confeffing Asgaftine' judgment., * LeBlank tells you tic Palanaa diftinguifhet Grace into natural an lupernatural ¡ Thei. i elif. Grat. u. The fecond Crimination. C. 6° But Ifear many of themwith Pelagius by GRACE do -mean no- " thing but Nature it felf, at leafs when they (peakof the Heathens, whó oa they fayhavefomekindofGrace. B. Turn youreyes a little from the nameof Pelagius, and every thing elfe that ufeth to blind Difputers with prejudice and partiality, and then anfwermethefe followingqueftions. £,uel . I. Do you think that Mercy contrary to finful Comment is not properly Grace? C. " I confefs it is ? B. gueI .2. Is not thewhole frameofHumane Nature (and our Uten- fils ) put 'into the hand and power of Chrift the Redeemer , to be managed by him to his Mediatory ends, job. a7.2. Math. 28. 19, 20. yob. 13.3. Ephe f . I.22, 23. Phil. 2.7, 8, g, Io, 11,12. Forthis end he died, rote and revived, that he might be Lord bothofthe Headand Living. Rom. 14. g. Joh. 5. 22, 23, 24. The Father judgeth no man , but hath committed all judgment to the son, &c. And is not the very reprieval of the World from deferved ruine andmifery fo many thoufand years an A& ofGrace ? and Naturenow continued, ufed and improved by Grace, and fo far may be faid to beof Grace ? C. " This is plain truth, andmu, ff notbe denied. B. u. 3. Is it not undeferved Mercy to all Mankind, that ever fineAdam's Sentence, Gen. 3.15. theyareall ruled by aLaw ofGrace, and not the Law of Innocency alone, and by that Law of Grace mutt all be judged ? C. " Ifyou beforeevinced that any thing is trulymercy to the Reprobate, " I muff confefi it. But I have not before fo much thought of this, what " Lawthe World under, as the cafe deferveth : But I remember Camero "in thefragments of his difpute with Courcellwus taken by Teftardus, " though he deny not that theCovenant of Grace was made with all mankind " in Adamand Noah, yetfaith, That by orfor their nearer Parents fins the " Infantsof Infidels are out.ofthat Covenant. B. a. It's well you note, that it is not onlyAuguifine (Enchir. ad Lau- . rent.) and I that are for the Imputationof nearer Parents fin, in fome a fort, as well as Adam's. 2. He fpeaketh thereofthe Covenant asmutual, and not asa Law, or an offered Covenant, or Divine'Difpofftion, (of whichGratin fpeaketh at large in hisPreface to Annotat. in Evang.) And fo I fay the fame as Camero : which is but this, that though it be a Law or offered Covenant of Grace, andnot the foieLawof Innocency, which the whole World are now under as Subje&s to be ruled and judged by it. Yet no Parent thatconfenteth not, bath any right to the promifed benefits, nor is in itas amutual Covenant (unlefs as any coun- terfeiting confent may oblige themfelves) nor are the Childrenof fuch Parents any true Heirs ofthe faid promifed benefits for the fake of remote Anceftors, as long as their neareft Parents are Infidels. Thisis all that Camero theremaintaineth. ueff. 3. Are not all the teachings, helps, means, time, and innune- rableMercies which Heathens and Infields have contrary to their Com- ñ merits, and conequently trulyGrace ? d C. "They are at beff but common Grace. But I am lothtogrant that " Nature isfomuch, if Icould deny it, B.
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