186 OfSufficient and Effettual Grace. his Covenantand means 5 tobe the Giverof theSpirit, and theLight of the world (wecannot have time now to open the difference, between Chrifi's adminiftrationsbefore and after his Incarnation). There was at firft anuniverfal fuf[iciency in this Recoveringhelpof Grace. 5. Cain (that could have done otherwife) wilfully finnedaganft this univerfal Grace and Covenant : and fo made a difference between him and the reft of mankind, whenGod made none. 6. Whether Abel didoffer hisacceptableSacrifice by this fame univer- falHelp alone, or by any fpecial extraordinary Grace exparte mediorum vel Influxue primi recepti , is a thing unknown to us , becaufe un- revealed. -7. The Pofterityof Cain (as of Adam at firft) becáufe Seminally in him, and perfonally from hisvery guilty offence, were jultly deprived of fome of that Grace, both subjeti'iveand Objetfive which Cain had deprived himfelfof. Their natures were more vitiated, and fo they were made lee Receptive and moredifpofed as to theuniverfal means and Influx. And by his feceffion from the holy feed, he was deprived of muchoutwardmeans : And having forfeited the Spirit, he had lets alto ofits helping Influx : And thus he andhis pofterity made themfelves to differ, as ifa Generation ofSinners Ihould be born bland, while the Suri fhineth as it didbefore. 8. The Holyfeed that's not yet Apoftate , have great fubjeCtive and objective Grace. g. The feed of Cain are (till under the fame Lawof Grace, and uni- verfal conditional promife, that If they will believe and repent , they (hall be faved : And theyhave fome Means and fome Help of Grace yet left them, which have anaptitude by degreesto bring them back again to God : And if they will not ufe that lower degree of Grace, by returning as they can, they forfeit that and further help. so. But yet God hathbetides this Univerfal Grace, fome (pedal and extraordinaryways and degrees ofGrace for fome, according to his Good pleafure. But this with the anfwer to your other two queftions, will come inbetter anon, under the next head. C. "Having fpoke to the matter, now fpealt, of the fenfe of the Text, " t Cor. 4.7. and Rom. I2. 6. For who maketh thee to differfrom ano- " ther? and what haft thou thatthou did,fi not receive ? Now if thou did,fi " receiveit, why dolt thou glory as if thou hadflnot receivedit. B. It is molt evident, that Paulfpeakethof the Gifts or Excellencies themfelves primarily and of Differing from others , butas a refultancy from thofe Gifts : And he medleth not here with the queftion , why others havenot thofe Gifts as well as they ? and fo why others differ from them. q. d. Arenot all thofe things of which you glory, the free giftsof God ? And is it not by thofe free gifts that you differ as more excellent than others? And thould you boaft of that which is Gods free Gift, of which you arebutReceivers ? Topats by the common anfwer that Paul fpeakethof Minifterial Gifts, andnot offpecial Grace, what Arminiancan denyanyof this, about theGrace of faith it felf. s. He mutt confefs that we have no Grace, to caufe faith, but what we have received 5 (For theA&which we performed is no otherwife to be laid tobe received, but as we receive the gracious operation whichcaufeth it). 2. He cannot deny that by this Received Grace and Faith, the believer in excellency differeth from unbelievers. 3. Nor that fuch a Receiver hath no caufe of boafting, asif he had not received it. Who will deny this ? C. "But
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